Darby's Writings: New Translation New Testament & Synopsis Books Bible multi vols.

LIBRARY OF THE THEOLOGICAL SEMINARY

PRINCETON, N. J.

PRESENTED BY

Mr. Hoel Lawrence

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SYNOPSIS

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THE BOOKS OF THE BIBLE

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Br J. N. DARBY.

VOL. II.

EZRA— MALACHI

NEW EDITION— REVISED.

LONDON :

O. MORRISH, 20, PATERNOSTER SQUARE.

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PREFACE.

This Second Volume of the Synopsis, with the
exception of the Psalms, is reprinted from papers
published in th<i " Present Testimony," translated
from the original French Edition. If the part
which treats of the Psalms be excepted, nothing
is changed, save occasional passages with a view
to greater clearness and exactitude. With regard
to the Psalms, the inquiry into the nature of
Christ's sufferings threw largely increased light
on their interpretation into the mind of the
writer. This he found it impossible to inter-
weave satisfactorily with the original article,
and the whole has been re-written and an Intro-
ductory Part addeu. There is no substantial
change of view, but he trusts that there will be
found in what is now published, considerably
greater clearness and solidity of interpretation.

CONTENTS.

* % » * » »

« • «

♦ • •

Isaiah

Jeremiah...

Lamentation of Jeremiah

llrZEKIKL «•• ...

DANIELi

• *

Hosea

Joel

Amos ...

Obadiah ..

Jonah

Micah

Nahum

Habakkuk

Zephaxiah

Haggai

Zechariah
Malachi 4

■• * • • • • * • •

* * • • • «

•r*

• * • * «

* • +

♦ * ♦ ♦ ♦#

Ezra ••• ...

Nehemiah
Esther ...

v OB • •• •••

'Psalms
Proverbs
ecclesiastes

Song of Solomon

Introduction to the Prophets .,. ... . 275

PAOE

1

15
24

28
42

247
255
260

279
322

357
368
410

Introduction to the Minor Prophets ... ... 458

464
478
490
498
501
513
524
528

533

541

550
573

SYNOPSIS

OF

THE BOOKS OF THE BIBLE.

EZRA.

The events which we have been considering, at the
close of Kings and Chronicles, were deeply significant.
The throne of God was no longer at Jerusalem. God
had fulfilled His threat of casting off the city which
He had chosen. He had bestowed the throne of the
earth upon the Gentiles. (Daniel ii. 37.) Not only had
Israel failed under the old covenant, and rejected God
(1 Samuel viii. 7), so that God was no longer their
king ; but even after grace had raised up the house of
David to sustain the relations of the people with God,
under the rule of that house everything was entirely
corrupted by sin ; so that there was no more remedy,
and God had written Lo-ammi (not my people), as it
were, on the forehead of a people who had forsaken
Him. The counsels of God cannot fail ; but such was
the sad state in which the relationship between this
people and God stood, if it can be said that a judgment
like this allowed any relationship still to exist. So far
as it depended, on Israel, on man, all was lost. The

VOL. II.

B

2 THE BOOKS OF THE BIBLE.

consequences of this, with respect to God's dealings,
were of great importance; they were nothing less
than His taking His throne from the earth, casting off
His people for the time as to His earthly government,
and transferring power to the Gentiles. Man, in pro-
bation under the law, had failed, and he was con-

demned. He had been sustained in the way of grace

through means which God had granted, in the family
of David, for his continuance in the enjoyment of the
blessings granted him, and he had failed again. Kingly

power was in the hands of the Gentiles, and the
people were under condemnation according to the old
covenant.

But God now brings back a little remnant, that the
true King might be presented to them, and causes the
temple to be rebuilt in its place, according to the pro-

mises given by the mouth of Jeremiah, and at the

request of His servant Daniel.

The latter, indeed, still at Babylon, had a deeper
sense of the real condition of the people, than they
had who were rebuilding the temple, and received also
much more extensive information as to the future
destiny of Israel and the intentions of God respecting
it. But a due appreciation of this return from capti-
vity also is. not without importance, since it is evident
that the understanding of God's dealings with respect

to the restoration of Israel, and the coming amongst

them upon earth of Messiah Himself is connected
with this event. It was the will of God that there
should be some respite. The current of His purposes,
however, concerning the times of the Gentiles, and the

position of His people, was unaltered. They were still
in subjection to the Gentiles.*

* The coming of Christ did not change this. The restoration
of the remnant gave occasion to the presentation of Christ to
the people according to the promises ; but His rejection left
their house desolate to see Him no more till their repentance in

EZRA. S

It is Cyrus, king of Persia, who commands the
people to return to Jerusalem, and to rebuild the
temple. A type himself, in some respects, of a far

more glorious deliverer, he confesses Jehovah, the God

of Israel, to be the true God. He is "the righteous
man, raised up from the east, who treads down the
princes like mortar." Called of Jehovah by name for
this purpose, he favours Israel and honours Jehovah.
Distinguished and blessed by the favour of the mighty
God, a man whose conduct was certainly under the
guidance of God, his personal character did not inter-
fere with its being the times of the Gentiles, notwith-
standing that God had put it into the heart of one of
these Gentiles to favour His people. The word of
God, by Jeremiah, is fulfilled. Babylon is judged, a
characteristic event of all importance. But, in fact,
that which still exists is a prolongation of its power.
The seat of the royal authority which God bestows on
man is a city which is not the city of God, which is
neither the earthly Jerusalem nor the heavenly. The
house of David no longer holds the sceptre entrusted
to it.

It is true that the rod of the tribe of Judah is pre-
served, in order that " the Branch " of the root of Jesse
may be presented to this tribe. But the power of the
Gentiles still continues; it existed even when the
Messiah was on the earth, and the Jews had to be
commanded to render unto Caesar the things that were
Caesar's. The presentation of Jesus, the true Messiah,

the last days. Meanwhile, during His lifetime on earth, not only
have we, in Luke, the epoch divinely dated by the reigns of
Gentile rulers, but, pressed on the point, the Lord refers to their
position and baffles their hypocrisy, which would have profited
by what was the fruit and wages of their own sin to put Him in
an inextricable difficulty, by telling them to give to Caesar what
was Caesar's, and to God what was God's, Meanwhile deeper
and more blessed counsels were accomplished.

L

4 THE BOOKS OF THE BIBLE.

was but the occasion of fully demonstrating this in
the cry, " We have no king but Caesar."

Nevertheless, God still gives the people — guilty
under the law — an opportunity for the exercise of
faith. Let us examine the principles that characterise
the energy of the Holy Ghost in the people at the
time of their return.

The first thing to be observed is that, having felt
what it was to have to do with the Gentiles, and
having experienced the power and wickedness of those
whose help they had formerly sought (the unclean
spirit was, in this respect, gone out of them), the
children of the captivity resolve that Israel shall be

an unmingled Israel, and proved to be so. They are

most careful in verifying the genealogies of the people,
and of the priests, in order that none but Israel should
be engaged in the work. Formerly one priest suc-
ceeded another without previous examination; gene-
alogy was not verified, and children came into their
fathers place in the enjoyment of the privileges which
God had granted them. But Israel now, through the
great grace of God, had to recover their position.
This was neither the beginning of their history, nor
the power suited to the beginning ; it was a return,
and the disorder that sin had brought in was not
henceforth to be endured. They were escaping from
the fruits of it, at least in part. What had any but
Israel to do there ? To mark out the family of God
was now the essential thing. Deliverance from Baby-
lon was their deliverance. It was this family, or a
small remnant of it, which God had brought, or was
bringing, out from thence. Thus, even amongst those
who had come back to Judaea, whoever could not pro-
duce his genealogy was set aside ; and every priest
with whom this was the case was put away from the
priesthood as polluted, whatever, as it appears, might
be the reality of his qualification. Divine discern-

EZRA. 5

ment might, perhaps, recognise them and their rights

another day ; but the people who had returned from
captivity could not do so. They were a numbered and
recognised people. They dwelt each in his own city.
It was weakness, no priest with Urim and Thummim,
but it was faithfulness.

In the seventh month,* the children of Israel gather
themselves together at Jerusalem, each one going up
from the place where he dwelt. The first thing which
they do there, under the direction of Joshua and
Zerubbabel, is to build the altar, to place themselves
under the wings of the God of Israel, the sole Help
and sole Protector of His people ; for fear was upon
them because of the people of those countries. Their
refuge is in God. Beautiful testimony of faith ! pre-
cious effect of the state of trial and abasement they
were in ! Surrounded by enemies, the un walled city
is protected by the altar of her God erected by the
faith of God's people ; and she is in greater security
than when she had her kings and her walls. Faith,
strict in following the word, confides in the goodness of
its God. This exactness in following the word cha-
racterised the Jews, at this time in several respects.
We have seen it, chapter ii. 59-63, where some could
not shew their genealogy ; we find it again here,
chapter iii. 2 ; and again in verse 4, on the occasion of
the feast of tabernacles. Customs, traditions, all were
lost. They were very careful not to follow the ways of
Babylon. What had they left except the word ? A
condition like this gave it its full power. All this
takes place before the house is built. It was faith
seeking the will of God, although far from having set
everything in order. We find, then, no attempt at
doing without God those things which required a dis-

* This was the month in which the blowing of trumpets took
place — a figure of the restoration of Israel in the last days.

II., III.

6 THE BOOKS OF THE BIBLE.

cernment that they did not possess. But with touch-
ing faith these Jews exercise piety towards God,
worship God, and, as we may say, set Him in their
midst, rendering Him that which duty required. They
acknowledged God by faith ; but until the Urim and
Thummim should be there, they placed no one, on
God's part, with the object of giving some competency
to act for Him, in a position which required the exer-
cise of God's authority.

Having, at length, brought together the materials
which the king of Persia had granted them, the Jews
begin to build the temple and lay its foundations. The
joy of the people, generally, was great. This was
natural and right. They praise Jehovah according to
the ordinance of David, and sing, (how well it became
them now to do so !) " His mercy endureth for ever."
Nevertheless, the ancient men wept, for they had seen
the former house, built according to the inspired direc-
tion of God. Alas! we understand this. He who now
thinks of what the assembly* of God was at the first
will understand the tears of these old men. This
suited nearness to God. Farther off*, it was rio*ht
that joy, or at least the confused shout, which only
proclaimed the public event, should be heard;
for, in truth, God had interposed in His people's
behalf.

Joy was in His presence and acceptable. Tears con-
fessed the truth, and testified a just sense of what God
had been for His people, and of the blessing they had
once enjoyed under His hand. Tears recognised, alas !
that which the people of God had been for God ; and
these tears were acceptable to Him. The weeping
could not be discerned from the shout of joy; this
was a truthful result, natural and sad, yet becoming in
the presence of God. For He rejoices in the joy of

* See Acts ii, iv.

EZEA. 7

His people, and He understands their tears. It was,
indeed, a true expression of the state of things.

But, in such a case, difficulties do not arise only
from the weakness of the remnant ; they proceed, also,
from elements with which the remnant are outwardly
connected, and which, at the same time, are foreign to
the relationship of God's people with Himself. In
Israel's case, there was real weakness, because God —
although faithful to His people according to their
need — did not, in fact, come forward to establish them

on the original footing. To do so would not have

been morally suitable, either with respect to the posi-
tion in which the people stood with God, or with
regard to the power which He had established among
the Gentiles apart from Israel, or with a view to the
instruction of His own people in all ages as to the
government of God. Relationship with God is never
despised with impunity.

But besides this, in such a state of things the power
of the world having gained so much ground already
in the land of promise, even among the people to
whom the promise belonged, difficulties arose from
the fact that persons who, in consequence of the inter-
vention of the civil powers, were within the borders of
the promised land, desired to participate with the
Jews in constructing the temple. They alleged, in
support of their claim, that they called upon God as
the Jews did, and had sacrificed unto Him since Esar-
haddon had brought them into the land. This was not
enmity. Why repel such a desire ? The Spirit of
God calls them the adversaries of Judah and Benja-
min. The people of God — the assembly of God
ought to be conscious of their own peculiar privileges,
and that they are the assembly of the Lord. The
Lord loved Judah and Benjamin. From His grace to-
wards this people flowed all the blessing of which
they were the object ; and the people were bound

III,, IV.

8 THE BOOKS OF THE BIBLE.

fully to recognise this grace. Not to recognise it was
to despise it. Now this grace was the sovereign good-
ness of God. To admit strangers would have been
insensibility to this grace as the only source of good ;
it would have been to lose it, and to say that they
were not its objects according to the sovereign good-
ness of God, more than other persons of the world.
But the faithfulness and intelligence of the chiefs
among Israel delivered them from this snare. " We
ourselves together," said they, " will build unto Jeho-
vah the God of Israel." " Ye have nothing to do with
us to build a house unto our God." In fact, it would
have been to deny that He was their God, the God of
Israel. This is especially the case of the assembly
when called to remember her privileges after long for-
getfulness and painful chastisement. If God allow it
for the trial or the chastening of His people, it is pos-

sible that the work may be stopped through the prac-

tices and the malice of those who will praise the great
and noble Asnapper to the powers of the earth ; before
whom they will appear in their true earthly character,
just as they assumed the garb of piety when seeking
to insinuate themselves among the remnant of Israel.
The power that belonged to God's people, at the time

of their former independence, will alarm one who, not
trusting in God, dreads the effect upon his own author-
ity of the energy which the Spirit of God produces in
the people of God independently of this authority,
however submissive the people may be. Israel was
acting here according to Cyrus's own decree ; but this
is of no avail. That which depends on God is absolute;
that which does not depend on Him is arbitrary ;
but the faithful have nothing to do with all this. God
may see that trial and chastening are needful to them.
Whatever happens, they have to go through that
which puts faith to the proof ; but their path is
ordered by the will of God, and their faith relies

EZRA. 9

upon Him. In this case they had to wait ; but God's
time would come ; and that, not by means o£ a mere
decree from the Gentile king: God raises up a much
more precious encouragement for them from another
quarter. Although the people had been subject to the
Gentiles, God was still supreme; His word is still of
supreme authority to His people, whenever He conde-
scends to speak to them. If necessary, He can dispose
the hearts of kings to uphold it. In every case His
people are to follow it, without seeking other motive,
or other help. Haggai and Zechariah are sent of God,
and prophesy among the people. These immediate
communications from God were of infinite value, as
His word ever is ; and although they did not change
the position of the people with respect to the Gentiles,
they were a touching proof that God was interested in
His people, and that, whatever might be their afflic-
tions, the God of Israel was above all that had power
to oppress them.

I have said that the people were obliged to wait.
This was the case as soon as they received the decree
that forbade their continuing to build. But many
years had elapsed before this prohibition came ; and it
seems evident to me, from examining the prophecies
which throw so much light on the contemporary
history, and from comparing their dates, that it was
want of faith in the remnant which was the true
hindrance. There were adversaries in the land who
made them afraid, and who thus prevented their
building. It appears that the Jews did not dare con-
tinue. Their adversaries hired counsellors in the Per-
sian court to frustrate the purpose of the Jews. But
the first thing was that the adversaries weakened the
hands of the people. It was not until two reigns
later that the prohibition was obtained ; but the Jews
had left off building through fear of their adversaries.
(Compare iv. 4, 21, and v. 1, with Haggai i. 1, 2, 4 ; ii,

IV., v.

10 THE BOOKS OF THE BIBLE.

15.) Neither was it because the king's decree was
brought them that they began again to build, but be-
cause they feared Jehovah, and feared not the king's
command, as seeing Him who is invisible. (Hag. i. 12,
13.) God was not any more to be feared in the reign
of Darius than in that of Cyrus or of Artaxerxes ;
but the source of their weakness was their having

forgotten God. This makes manifest the great grace

of God in awakening them by the mouth of Haggai.
God had until then also chastened the people.

All this shews us that, in ceasing to build the
temple, Israel was in fault. It appears from Haggai
(chap. ii. 15) that they had made no progress at all.
The terror with which the adversaries had inspired
the Jews had stopped them. They had no excuse for
this, since even the king's commandment was on
their side. That which they lacked was faith in God.
We have seen that, when there was faith they dared to
build, although there was a decree against it. The
effect of this faith is to give rise to a decree in their
favour, and that even through the intervention of their
adversaries. It is good to trust in God. Blessed be
His gracious name !

Under the influence of the prophecies of Haggai and
Zechariah the house was finished. (Chap. vi. 15.)

Jehovah's great grace in this was a real occasion for
joy. The priests are set in their divisions, and the
Levites in their courses, according to the law of Moses,
and we find more faithfulness than in the best days of
the kings. (Compare vi. 20 with 2 Chron. xxix. 34.)
But we hear nothing of the ordinances of David, and
a still greater deficiency is seen in their celebration of
the feast of dedication. They kept the passover — a
proof that the redemption of the people could be re-
membered in the land. Happy privilege of the
restored remnant ! Many also had joined them,
separating themselves from the filthiness of the

fcZRA. 1 1

\

heathen of the land. Jehovah had given them cause
for joy ; but fire no longer came down from heaven to
testify divine acceptance of the sacrifice offered for
the dedication of the house. This was indeed a nega-
tive difference, but one of deep significance. And even
that which formed the subject of their joy betrayed
their condition. " Jehovah had turned the heart of the
king of Assyria unto them, to strengthen their hands
in the work of the house of God, the God of Israel."
It was great kindness and touching grace on His part.
But what a change

Alas ! this was not the end of the history. God, in
His goodness, must still watch over the unfaithfulness
and the failures of His people, even when they are
but a small remnant who by His grace have escaped
from the ruin. He puts it into the heart of Ezra, a
ready scribe in the law of Moses, to think of the
remnant in Jerusalem, to seek the law of Jehovah, to
teach it and cause it to be observed. Here again it is
still the Gentile king who sends him for this purpose
to Jerusalem. All blessing is of God, but nothing (ex-
cept prophecy, in which „God was sovereign, as we
have already seen in the case of Samuel at the time of
the people's downfall), nothing in point of authority
comes immediately from God. He could not pass by
unrecognised the throne which He had Himself esta-
blished among the Gentiles upon the earth. And
Israel was an earthly people.

The character of this intervention of God by Ezra's
mission is, I think, a touching proof of His loving-
kindness. It was exactly suited to the wants of the
people. It was not power. That had been removed
to another place. It was the knowledge of the will
and the ordinances of God, — of the mind of God in
the word. The king himself recognised this. (Chap,
vii. 25.) Guarded by the good hand of his God, this

pious and devoted man goes up with many others to

VI. VII.

12 THE BOOKS OF THE BIBLE.

Jerusalem. Alas ! as soon as he can look into these
things, he finds the law already broken, evil already
come in. The people of Israel had not kept them-
selves separate from the people of the lands, and even
the princes and rulers had been chief in this trespass.
Ezra is confounded at this, and remains overwhelmed
with grief the whole day. Can it be that the remnant,
whom God had snatched, as it were, from the fire, have
so soon forgotten the hand that delivered them, and

daughters of a strange god ? Those who

trembled at Jehovah's word having assembled with

him, Ezra humbles himself on account of it. At the
time of the evening sacrifice, he pours out the deep
sorrows of his heart before the Lord. A great multi-
tude have their hearts touched by grace. There is no
prophetic answer, as so often before had happened in
similar circumstances ; but there is an answer from
God in the hearts of the guilty. " We have sinned,"
said one among them ; " yet now there is hope in

el concerning this thing. And they set them-
es heartily to the work. Israel is summoned, each
under pain of exclusion, to come up to Jerusalem,
they assembled at the time of rain, for the matter

gent ; and the congregation acknowledge it to

be their duty to conform to the law. Under the hand
of Ezra, and by the diligence of those who were ap-
pointed to this work, it was accomplished in two
months. As for all those who had taken strange
wives, they gave their hand that they would put
away their wives : they confessed their sin and offered
a ram for this trespass.

Once more we find that that which characterises the
operation of the Spirit of God, and the intervention of
God among His people, with respect to their walk and
moral condition, is separation from all who are not the
people of God as they were. Those of the priestly
family who were unable to produce their genealogy

EZRA 13

had been excluded from the priesthood as polluted ;
and those among the people who were in the same
case were not acknowledged. They positively refuse
any participation in the work to the people of the
land who wished to join them in building the temple ;
and, finally, with respect to their own wives, several of
whom had borne them children, they have to put them
away, and to separate themselves, at whatever cost,
from all that was not Israel. It is this which cha-
racterises faithfulness in a position like theirs ; that
is, a remnant come out from Babylon, and occupied in
restoring the temple and service of God, according to
that which yet remained to them.

Moreover, we see that God did not fail to comfort
them by His testimony — sweet and precious consola-
tion ! But the power of the Gentiles was there. That
which appertained to authority, and the throne at
Jerusalem, and to the power of ordaining, which be-
longed to it, was not re-established. The public sanc-
tion of God was not granted. Nevertheless, God
blessed the remnant of His people, when they were
faithful ; and the most prominent thing, and that
which should dwell on our hearts, is the grace which,
in the midst of such ruin, and in the presence of the
Gentile throne set up through Israel's sin, could still
bless His people, though acknowledging the Gentile

throne, which God had established in judgment upon

them. Their position is clearly and touchingly stated

in chapter ix. 8, 9.*

It is a solemn season, when God, in His compassion,
encourages and sustains the little remnant of His
people in the midst of their difficulties ; and owns
them, as far as possible, after the ruin which their
unfaithfulness has brought upon them — such ruin that
God had been constrained to say of them, Lo-ammi.

* Only for * were ' in verse 9, we must read 'are.'

VIII., IX.

14 THE BOOKS OF THE BIBLE,

It is most afflicting to see the people, after such
grace as this, plunging again into fresh unfaithfulness
and departure from God. But such is God, and such

is man.

We must ever bear in mind that Israel was an
earthly people, and their full place in blessing now*
that of the seat of God's power in righteousness upon
earth, so that their relationship to another power, now
set up among the Gentiles, was peculiar. But, if this
be borne in mind in the application of the contents to
other circumstances, the instructions afforded by this
book are extremely interesting, as exhibiting the prin-
ciples of conduct in which faith is displayed in the
difficulties connected with a partial restoration from a
ruined state, the dependence on God by which man is
sustained in the midst of these difficulties, God's own
ways in respect to His servants, and the absence of all
pretensions to re-establish what could not be set up in
power. Besides this, we have to view the Book of
Ezra as giving that peculiar display of God's mercy
and ways which left the rod of Judah subsisting till
Shiloh came. No Shechinah was in the temple ; no
Urim and Thummim with the priest. But there was
a sovereign intervention of God in that mercy which
endures for ever, so that occasion was given to Mes-
siah's coming according to the promises made to the
fathers. The judgment of the Gentile power of Baby-
lon carried with it the witness of a better deliverance,
but for this the full time of God's purposes was to be
awaited.

* I say " now," because, till Samuel's time, Israel was called
to be blessed in obedience under priesthood, God being their
King. But after David's time in view of Christ, the nation
became the seat of God's power in righteousness, so far as it
enjoyed the blessing.

NEHEMIAH.

The Book of Nehemiah will require but few remarks;
but it is important to establish its import. It is a
necessary link in the history of God's dealings, in the
recital of His patience and loving-kindness towards
Jerusalem, which He had chosen.

In Ezra we have seen the temple rebuilt and the
authority of the law re-established among the people,
who are again separated from the Gentiles, and set
apart for God.

In Nehemiah we witness the rebuilding of the walls

of Jerusalem, and the restoration of what may be
termed the civil condition of the people, but under
circumstances that definitely prove their subjection to

the Gentiles.

Through grace, faith had set up the altar, and the
Gentiles had had nothing to do with it, except by
voluntary service ; but when the city is to be rebuilt,
it is the governor appointed by the Gentiles who holds
the prominent place, God having touched the heart of
these Gentiles and disposed them to favour His people.
We see in Nehemiah himself a heart touched with the
affliction of his people, a precious token of the grace

of God ; and He who had produced this feeling dis-
posed the king's heart to grant Nehemiah all he
desired for the good of the people and of Jerusalem.
We see also in Nehemiah a heart that habitually
turned to God, that sought its strength in Him, and

thus surmounted the greatest obstacles.

The time in which Nehemiah laboured for the good
of his people was not one of those brilliant phases

I.

16 THE BOOKS OF THE BIBLE.

which, if faith be there, awaken even the energy of
man, imparting to it its own lustre. It was a period
which required the perseverance that springs from a
deep interest in the people of God, because they are
His people ; a perseverance which, for this very reason,
pursues its object in spite of the contempt excited by
the work, apparently so insignificant, but which is not
the less the work of God; and which pursues it in
spite of the hatred and opposition of enemies, and the
faintheartedness of fellow-labourers (chap. iv. 8, 10,
11) ; a perseverance which, giving itself up entirely to
the work, baffles all the intrigues of the enemy, and
avoids every snare, God taking care of those who
trust in Him.

It is also a beautiful feature in Nehemiah's charac-
ter, that in spite of his high office he had all the detail
of service so much at heart, and all that concerned the
upright walk of God's people.

In the midst, however, of all this faithfulness, we
perceive the influence of the Gentile power controlling
the whole state of things. Nehemiah's arrival and
even his conduct are marked with this influence. It
was not faith alone that was in action, but a protecting
power also. (Compare Ezra viii. 22 ; Neh. ii. 7-9.)
Nevertheless, the separation from all that was not
Jewish is carefully maintained. (Chap. ii. 20 ; vii. 65 ;
ix. 2 ; x. 30 ; xiii. 1, 3, 29, 30.)

This history shews us, first of all, how, when God
acts, faith stamps its own character on all who sur-
round it. The Jews, who had so long left Jerusalem
desolate, are quite disposed to recommence the work.
Judah, however, is discouraged by the difficulties.
This brings out the perseverance which characterises
true faith when the work is of God, be it ever so poor
in appearance. The whole heart is in it, because it is
of God. Encouraged by Nehemiah's energy, the
people are ready to work and fight at the same time*

NEHEMIAH. 17

For faith always identifies God and His people in the
heart. And this becomes a spring of devotedness in
all concerned.

Let us remark, that in times of difficulty faith does
not shew itself in the magnificence of the result, but
in love for God's work, however little it may be, and
in the perseverance with which it is carried on through
all the difficulties belonging to this state of weakness ;
for that with which faith is occupied, is the city of
God and the work of God, and these things have
always the same value, whatever may be the circum-
stances in which they are found.

God blesses the labours of the faithful Nehemiah,
and Jerusalem is once more encompassed by walls ; a
less touching condition than when the city of God was
defended by the altar of God, which was a testimony
to His presence and to the faith of those who erected
it ; but a condition that proved the faithfulness and
loving-kindness of God, who, nevertheless, while out-
wardly re-establishing them, revoked no part of the
judgment pronounced on His people and His city. He
who rebuilt the walls was but the vicegerent of a
foreign king ; and it was the security of the people,
and that which uprightness of heart required of them
to acknowledge this ; and it was done. (Chap. ix. 37.)
Still, God blesses them. Nehemiah recurs to the

numbering of the people, according to the register of

their genealogies that was drawn up at their first re-

turn from captivity, an already distant period. Thus
the people are again placed in their cities.

By means of Ezra and Nehemiah, the law resumes
its authority, and that at the people's own request, for
God had prepared their hearts. Accordingly, God had
gathered them together on the first day of the seventh
month. It was really the trumpet of God, although
the people were unconscious of it, that gathered them

to this new moc-n, which shone again in grace, what-

VOL. II. II.-VIII,

18 THE BOOKS OF THE BIBLE.

ever might be the clouds that veiled its feeble light.
The people's hearts were touched by the testimony of
the law, and they wept. But Nehemiah and Ezra
bade them rejoice, for the day was holy. Doubtless
these men of God were right. Since God was re-

storing His people, it became them to rejoice and

give thanks.

The second day, continuing to search into the holy
book, they found that Israel ought to keep a feast on
the fifteenth day of the same month. On restoration
from chastening, when the church finds itself again
before God, it often happens that precepts are recol-
lected, which had been long forgotten and lost during
the apparently better days of God's people ; and with
the precepts, the blessing that attends their fulfilment
is recovered also. Since the days of Joshua, the chil-
dren of Israel had not followed these ordinances of the
law. What a lesson ! This feast of tabernacles was
kept with great gladness,* a touching expression of
the interest with which God marked the return of His
people ; a partial return, it is true, and soon beclouded
(and even the hope to which it gave rise entirely de-
stroyed by the rejection of the Messiah, who should
have been its crown), yet of great value, as the first
fruits in grace of that restoration which will accom-
pany Israel's turning of heart to Christ, as manifested
by their saying, " Blessed is he that cometh in the
name of Jehovah !" The gladness was sincere and
real ; but everything was imperfect. The tenth day
had not its antitype. Israel's humiliation had, as yet,
no connection with that death which at once filled up
their iniquity, and atoned for it. Their joy was well
founded. It was yet but transient.

* The feast of tabernacles was the celebration of their rest
and possession of the land after passing through the wilder-
ness. The booths marked that they had been under tents as

pilgrims.

NEHEMIAH. 19

On the twenty-fourth day, the people came together
to humble themselves in a manner that became their
position, and they separated themselves from all
strangers. Beginning with the blessing promised to
Abraham, they relate all the tokens of God's grace
bestowed upon Israel, the frequent unfaithfulness of
which they had afterwards been guilty, and there is a
true expression of heartfelt repentance ; they acknow-
ledge without any disguise their condition (chap. ix.
36, 37), and undertake to obey the law (chap, x.), to
separate themselves entirely from the people of the
land, and faithfully to perform all that the service of
the house of God required.

All this gives a very distinct character to their posi-
tion. Acknowledging the promise made to Abraham,
and the bringing in of the people to Canaan by virtue
of this promise, and their subsequent failure, they
place themselves again under the obligations of the
law, while confessing the goodness of God who had
spared them. They do not see beyond a conditional
and Mosaic restoration. Neither the Messiah nor the
new covenant has any place as the foundation of their
joy or of their hope. They are, and they continue to
be, in bondage to the Gentiles.

This was Israel's condition until, in the sovereign
mercy of God, the Messiah was presented to them.
The Messiah could have brought them out of their
position and gathered them under His wings, but they
would not.

It is this position that the Book of Nehemiah defi-
nitely brought out. It is the king's commandment
that provides for the maintenance of the singers. A
Jew was at the king's hand in all matters concerning
the people. (Chap. xi. 23, 24.)

We have already seen that gladness was the portion
of the people ; a joy which acknowledged God, for
God had preserved the people and had blessed them,

20 THE BOOKS OF THE BIBLE.

But the princes of the people had immediately re-
lapsed into unfaithfulness ; and during Nehemiah's
absence the chambers of the temple, in which the
offerings had been formerly kept, were given up to
Tobiah, that subtle and persevering enemy of God's
people. But at the dedication of the wall of Jeru-
salem the joy of the people and the faithfulness of

Nehemiah brought them back to the written word,

and Israel separated themselves again from the mixed
multitude. Tobiah 's stuff is cast out of the chamber
prepared for him in the temple. The observance of
the Sabbath is again enforced. Those who had
married strange wives, and whose children spake
partly the language of strangers and partly that of
the Jews, are put under the curse and sharply re-
buked and chastised. The order and the cleansing,
according to the law, are re-established, and this lead-
ing thought of the book, as to the people's condition,
closes the narrative.

That which we have said will give an idea of the
great principle of this book.

I will add a few more remarks in this place.

The Book of Nehemiah places Israel, or rather the
Jews, in the position they were to hold in their land
until the coming of the Messiah ; separate from the
nations, faithful in keeping the law, but deprived of
the privileges which had belonged to them as the
people of God ; under the yoke of the Gentiles,
capable of rendering unto God the things that were
God's, but deprived of His presence in their midst, as
they had formerly enjoyed it in the temple ; and,
finally, bound to render unto Caesar the things that
were Caesar's. When the Messenger of the covenant
came (the Son of God, who could have cleansed the
. temple and placed the glory there), they received Him
riot ; and they continue under the burden of the con-

NEHEMIAH. 21

sequences of this rejection. This is now their condi-
tion until the coming of Christ.

It is this which gives to the Book of Nehemiah its
importance. Nehemiah's faith embraced those pro-
mises of God which were connected with His govern-
ment — such, for instance, as those contained in Leviticus
xxvi. But his faith went no farther. (See chap, i.)
There was blessing upon this faith, and it accomplished
the purposes of God ; but it left Israel where they
were. The precious phrase, " His mercy endureth for
ever," is not found in this book, Nehemiah's faith did
not rise so high. He is himself the servant of the
Gentiles, and he acknowledges them. Such trust in
God as is expressed in the words just quoted was
linked with the altar and the temple, where Jehovah
was everything to faith, and the Gentiles nothing, ex-
cept as enemies. (Ezra iii., iv.)

Although it leaves the Jews in a much better condi-
tion than that in which they had previously stood,
through the good hand of God upon them for im-
mediate blessing, yet the Book of Nehemiah has no
prophetic future, no future for faith.* The Jews are
still Lo-ammi (not my people). The presence of God,

sitting between the cherubim, was not with them ; nor

could it be, seeing that God had removed the throne

into the midst of the Gentiles. I speak of His pre-
sence in the temple, the habitation of His glory. Set

thus in blessing and under responsibility, the Messiah's

coming was to put everything to the proof. The re-

sult disclosed an empty house, swept and garnished,
from which the unclean spirit had gone out, but in

which there was nothing. The unclean spirit will
return, and others worse than himself with him.

* And where faith was not, and they had inwardly departed
from God, their legal exactitude without grace in the heart
became narrowness of heart and hypocrisy. Scrupulousness
is not uprightness.

XIL

22 THE BOOKS OF THE BIBLE.

Having rejected Christ, this unhappy people will re-
ceive the Antichrist ; but this was only manifested by
the coming of Christ.

In Nehemiah the people are only set, meanwhile, in
this place of blessing. The prophecies of Zechariah
and Hasfofai are connected with the work of Zerub-

babel, and not with that of Nehemiah ; with the
simple faith that reared the altar as the means of
blessing and safety. There (Zech. i. 16) Jehovah could
say that He had returned to Jerusalem with mercies ;
but it is " after the glory " that He will come to dwell
there. (Chap. ii. 8-13.) The prophecy encourages them
by blessing, and promises them the coming of Christ,
and the presence of Jehovah at a still future period.
Chapter viii. of the same prophet connects these two
things together to encourage the people to walk up-

rightly ; but it will be seen in reading it that the ful-

filment is there clearly marked as taking place at the
end of the age, the rejection of Christ (chap, xi.) be-
coming the occasion of the judgments that were to
fall upon them, and to give occasion, in a still more
striking manner, for that sovereign grace which will
use the power of the rejected Messiah for the deliver-
ance of His people, when they are utterly ruined in
consequence of their sin.

The prophecy of Malachi, which was uttered after
this, declares and denounces the corruption already
brought in after the blessing restored in a measure
by mercy j and the coming of Jehovah in judgment.

To these remarks it may be added, that neither in
Zechariah nor in Haggai does the Lord call the people,
My people. It is said, prophetically, that this shall be
the case in the time to come, in the latter days, when
Christ shall come to establish His glory. But the
judgment pronounced in Hosea has never been re-
voked, and there is not one expression used that could
gainsay it.

NEHEMIAH. 23

The Book of Nehemiah gives us, then, the partial
and outward re-establishinent of the Jews in the
land, without either the throne of God or the throne
of David, while waiting for the manifestation of the
Messiah, and His coming to seek for the fruit of so
much grace ; in a word, their restoration, in order that
He may be presented to them. The people are provi-
sionally in the land, on God's part, but under the
power of the Gentiles who possess the throne.

TOT

ESTHER.

The Book of Nehemiah has shewn us Judah reinstated
in the land, but deprived of the presence of God, ex-
cept as to general blessing, and unacknowledged by
God as His people ; so that, whatever length of time
may elapse, their condition leads us morally up to the
moment when the Messiah should be presented to seal
up prophecy, to finish the transgression, and to bring
in everlasting righteousness. That book gave us the
last word — until the coming of Christ — of the history
of Israel ; and that, in grace and patience on God's
part.

The Book of Esther shews us the position of Israel,
or, to speak more accurately, the position of the Jews,
out of their own land, and looked at as under the
hand of God, and as the object of His care. That He
still cared for them (which this book proves to us),
when they no longer held any position owned of God,
and had, on their part, lost all title to His protection,
is an extremely touching and important fact in the
dealings of God. If, when His people are in such a
state as this, God cannot reveal Himself to them
which is manifest — He yet continues to think of them.
God reveals to us here, not an open interposition on
His part in favour of His people, which could no
longer take place, but that providential care which
secured their existence and their preservation in the
midst of their enemies. Those who were in danger
were of the captivity of Judah (chap. ii. 5, 6), and of
those who had not returned to the land of Canaan. If
this betrays a want of faith and energy on their part,
and of affection for the house and city of God, we

ESTHER. 25

must see in it so much the greater proof of the abso-
lute and sovereign goodness, absolute and sovereign
faithfulness, of that God Himself.

We see then in this history, the secret and provi-
dential care that God takes of the Jews, when, although
maintaining their position, as Jews, they have entirely
fallen from all outward relation to Him, are deprived
of all the rights of God's people, and are stripped of
the promises, in the fulfilment of which, as offered
them by the mercy of God at that time in Jerusalem,
they take no interest. Even in this condition God
watches over and takes care of them — a people be-
loved and blessed in spite of all their unfaithfulness ;
for the gifts and calling of God are without repent-
ance. This, when well weighed, gives this book a
very touching and instructive character. It is the
sovereign unfailing care of God, come what will, and
shews the place which this people hold in His mind.

It has been often remarked that the name of God is
not found in the Book of Esther. This is character-
istic. God does not shew Himself. But, behind the
power and the mistakes of that throne to which the
government of the world had fallen, God holds the
reins by His providence ; He watches over the accom-
plishment of His purposes and over everything neces-
sary to their fulfilment ; and He cares for His people,
whatever may be their condition or the power of their
enemies. Happy people ! (Compare, as to Israel, Jer,
xxxi. 20.)

It is to be noticed that faith in the protection of
God, and an acknowledgment of it, are to be found
even when the dealings of God, with respect to His
promises, are not owned. We are speaking of God s
government, and not of salvation. Salvation is not
the question here. The Gentile reigns and does ac-
cording to his will, taking at his pleasure one of the
daughters of Benjamin for his wife. Sad condition,

26 THE BOOKS OF THE BIBLE.

indeed, for the people of God ! a position contrary to
all divine law, to all faithfulness under other circum-
stances, but here not leading even to expostulation.
The people of Israel are lost here as to their own
state. But God acts in His sovereignty, and makes
use of this sorrowful evidence of their position to pre-
serve them from the destruction with which they were
threatened.

Nehemiah unfolds the last relationship of God with
the people before the coming of the Messiah ; a rela-
tionship of longsuffering, in which God does not own
them as His people ; a provisional and imperfect rela-
tionship. Esther teaches us that God watches in
sovereignty over the dispersed Jews, and preserves
them even without any outward relationship, and
that, without revoking any part of the judgment
passed upon them, God shelters them without dis-
playing Himself, and consequently by hidden means.

It was this that, as a matter of history, had yet to
be made known before the public interposition of God
at the end, in the Person of Messiah, which prophecy
alone could revea"

This interposition appears to me to be pointed out
in the circumstances of this history ; vaguely, indeed,

yet clearly enough for one who has traced the ways of

God, as revealed in the word. We see the Gentile
wife set aside on account of her disobedience, and her
having failed in displaying her beauty to the world ;
and she is succeeded by a Jewish wife, who possesses
the king's affections. We see the audacious power of
Haman, the Gentile, the oppressor of the Jews, de-
stroyed; and the Jew, the protector of Esther, Mor-
decai, formerly despised and disgraced, raised to glory
and honour in place of the Gentile. All this, be it
remembered, is in connection with the earth.

Finally, in the details of this book there is a very
interesting point, namely, the providential means

ESTHER. 27

which God employed, the opportuneness of the
moment at which everything happens — even to the
king's wakefulness, shewing, in the most interesting
manner, how the hidden hand of God prepares and
directs everything, and how those who seek His will
may rely upon Him at all times and under all circum-
stances, even when deliverance appears impossible, and
in spite of all the machinations of the enemy and their

apparent success.

The close of the book presents, historically, the
great characteristic facts of the dominion of the
Gentiles ; but one can hardly fail to see in it typically,
in the position of Mordecai, the Lord Himself as head
of the Jews, in closest connection with the throne that
rules over all.

The very circumstances into which this book enters
are appropriate. When an acknowledged relationship
subsists, the dealings of God are according to the con-
duct of those who stand in this relationship ; but here
there is no such relationship subsisting. The scene is
filled, and rightly filled, with heathen circumstances
and heathen manners. Israel is as lost among them,
their conduct does not come forward; but their pre-
servation, where to the eye of man heathenism is

everything, and their enemies seemingly all powerful.

This is all in place. Any other picture would not
have been the truth, nor given the true representation
of the state of things, nor brought out into their true
light the dealings of God.

It will be easily understood that this book concludes
the deeply interesting series of the historical books,
which, through the goodness of God, we have been
considering, exhibiting — as far as there has been
ability — their leading features. May the Spirit, who
has enabled us to enjoy that which God has deigned
to reveal in them, continue to instruct us while medi-
tating on those books which we have still to examine 1

JOB.

The Chetubim, or Hagiographa, in which I do not
now comprehend Daniel (though his book has a cha-
racter distinct from the other prophets) form a very
distinct and interesting part of divine revelation.
None of them suppose an accomplished and known
redemption, in the New Testament sense of the word,
though like every blessing all is founded on it. In
Job a single passage gives a particular application of
the term : " I have found a ransom." (Copher.) The
Psalms recount we know, prophetically, the sorrows
and sufferings in which it was accomplished.

But redemption by blood is known by faith, when
accomplished, whether by the Jew or the Christian.
Isaiah prophesies of Israel's recognition of it fully.
There were also, as we know, shadows of it under the
law. But the knowledge of eternal redemption is
christian knowledge* or that of the Jews when they
look on Him whom they pierced. Till Christ's death,
the veil was unrent, the holiest unapproachable. There
was knowledge more or less clear of a Redeemer — of a
personal Redeemer to come ; of God's favour towards
those that walked with Him, and the confidence of
faith in Him and in His promises. But there was no
such knowledge of sin as led, God being revealed, to
the consciousness of exclusion from His presence as a
present state, nor of such a putting of it away as re-
conciled us fully and for ever to God by its efficacy,
and brought us to Him.

The books we are treating of are not prophecies of
God's dealings or actings, save as the Psalms express

job. 29

future deliverance by power and by God's judgments ;
but they are the divinely given expression of man's
thoughts and feelings under the government of God,*
and the explanatory revelation of God before redemp-
tion is fully known. This process has mainly gone on
in Israel ; and hence they are in the main the various
expression of God's ways with Israel. Still what was
carried out there, under revealed conditions and pro-
phetic communications in direct government, was
what was in principle true of God's ways every-
where, though there specially displayed (the question
of man's positive righteousness being raised too there
by the law, the perfect rule of life for the sons of
Adam).

The Book of Job affords us the example of the
relationship of a godly man outside and doubtless
before Israel, and God's dealings with men for good in
this world of evil ; but then it runs up, I doubt not,
into a clear type of Israel in result. Those ways are
fully displayed in that people. And it is to be re-
marked that, when Job practically feels the impossi-

bility of man's being righteous with God, he complains

of fear and having no daysman between them ; and
Elihu, who takes up this ground in God's stead, ex-
plains not redemption but chastising and government.
These things God wrought oftentimes with man.
(Chap, xxxiii., xxxvi.)

Ecclesiastes estimates this world under the same
government, in its present fallen state, and raises the
question whether by any means man can find happi-
ness and rest there, with no trace of the knowledge of
redemption. Nor is there any recognised relationship
with God. It is always Elohim (God), never Jehovah,

* And these pass into what Christ's were in His hiuniliation
and sufferings, and thus become prophecies of His sufferings,
but in the form of His feelings under them? and this of infinite
price to us.

30 THE BOOKS OP THE BIBLE.

fearing God and keeping His commandments being the
whole duty of man as such.

The Song of Solomon affords direct relationship
with the Lord, the Son of David, the ardent affections
which belong to the relationship with Christ ; Pro-
verbs, a guidance through the mixed and entangled
scene, and here all is on the ground of relationship
with Jehovah, God (Elohim) being only once or twice
mentioned in a way which does not affect this. (See
more fully note to page 31.) But none place them-
selves on the ground of known redemption. They do
look for redemption by power. Hence, on the contrary,
Romans begins with the revelation of wrath from
heaven, not government, against all ungodliness, and
unrighteousness where truth was, against Gentile and
Jew,* and brings in redemption, personal justification,
and righteousness — God's righteousness. The case of
Gentile and Jew is fully gone into, and brought out as
before God Himself, and wrath from heaven the neces-
sary consequence; complete redemption by blood for
heaven, and sovereign grace reigning through right-
eousness and giving us a place with the Second Adam,
the Lord from heaven, together with the result for
Israel hereafter. All is made clear in the light as
God is in the light — His eternal redemption, and
heavenly places, though finally earth will be blessed.
But we are pilgrims and strangers here. This is our
place by redemption itself. To the Abrahams and
Davids it was so, by getting nothing of what was pro-
mised, or else persecution under the government of
God upon the earth ; so that under that order of
things it was after all a puzzle to both, though the
final inheritance of the land, the heir, and the judg-

* And note here Psalm xiv., which he quotes as proof of sin
in the Jew, and Isaiah lix., both end in deliverance in Jerusa-
lem by power. In Bomans it is met by present justification by
blood.

JOB. 31

ment of the wicked, known by revelation, met the
puzzle in their minds.

But in Job, Psalms, Ecclesiastes, which express
mens feelings under it, this puzzle is fully manifested.
Faith and confidence in God may get over it, or per-
severe through it ; prophetic testimonies may meet it ;
but it is there, and this earth is the scene of the reply
of God, even if their faith might be sometimes forced
to rise above it, nourished by personal confidence in
God. But a present fixed eternal relationship with
God even our Father through redemption, in a wholly
new scene into which we are brought by that precious
blood, whose shedding has glorified God Himself, and
reconciled us to Him, though yet in an unredeemed
body, — that was unknown. Much was learned, learned
as to God, and this was most precious. But the actual
result for Job was more camels and sheep, and fairer
daughters ; in the Psalms, judgment of enemies, and

deliverance through mercy that endured for ever, and

an earth set free under heaven's judicial rule ; in
Ecclesiastes, as to the perception of the present effect

of government, that man must fear God, keep His

commandments, and leave it there. Present known
redemption is nowhere found. And oh what a differ-
ence, an unbounded difference, this makes ! " As he is,
so are we in this ivorld" He who redeemed us is
gone to His Father and our Father, His God and our
God. Proverbs and the Song of Solomon have, as 1
have said, another character, though referring to the
same scene : Proverbs, not man's feelings in the scene,
but God's guidance through it by the experience and
wisdom of divinely instructed authority ;* and the

* It will much help the reader as to the character of this book
and Ecclesiastes to remark, that in Proverbs the name Jehovah
is always emploj'ed, save in chapter xxv. 2, where it is " Elohim,"
and "her God," chapter ii. 17. But this is not an exception:
tbat is, it is recognised relationship with the revealed God of

32 THE BOOKS OF THE BIBLE.

Song of Solomon, the carrying the heart quite out of
it all, though still in it, not by known redemption, but
by devoted affection to Messiah, and of Messiah to
Israel, by the revelation He makes of Himself, indeed
of His love to them to beget it in Israel's heart.

These exercises of heart have their place in us now,
for we are in the world ; but in the consciousness of
accomplished redemption and the present care of a
holy Father, the perfection of whose ways, as seen in
Christ, is the model of our conduct. We can take
joyfully the spoiling of our goods, knowing in our-
selves that we have in heaven a better and an endur-
ing substance ; and glory in tribulation, because it
works its needed end, and the love of God is shed
abroad in our hearts by the Holy Ghost given to us.
This is another case, and a blessed one it is.

I think these general remarks will help us to under-
stand the books which are now about to occupy us. I
turn to the books themselves.

After what I have said, the Book of Job will not
require a long examination — not that it fails in in-

terest, but because when the general idea is once laid

hold of, it is the detail which is interesting, and detail
is not our present object.

Israel. Whereas in Ecclesiastes Jehovah is never found. It is
always Elohim, the abstract name of God without any idea of
relationship : God as such in contrast with man and eveiy crea-
ture, and man having to find out experimentally his true place
and happiness as such, without special revealed relationship
with God. In Job the editor, if I may so speak, or historian
who gives the dialogues, always uses Jehovah ; but in the body
of the book Job, unless at any rate once as to the government
of God (chap. xii. 9), and Elihu constantly, use the name of
Almighty, the Abrahamic name of God, or simply God. The
friends generally use God, or particularly Eliphaz the Almighty,
sometimes it is only, He. Zophar, I think, uses no name. The
dialogue ia characterised by God or Almighty,

job. 33

In the Book of Job we have one portion of those
exercises of heart which this division of the holy book
supplies. These are not joyful exercises, but those of
a heart which, journeying through a world in which
the power of evil is found, and not being dead to the
flesh, not having that divine knowledge which the
gospel furnishes, not dead as to one's self with Christ
nor possessing Christ in resurrection, is not capable of
enjoying in peace, whatever its own conflicts may be,
the fruit of God's perfect love; but which struggles
with the evil or with the non-enjoyment of the only real
good, even while desiring to possess it ; while, by the
means of these very revelations, the light of Christ is
cast upon these exercises, and the sympathy and enter-
ing of His Spirit in grace into them practically is
touchingly developed. What is learned in them is
what we are — not committed sins ; that was not Job's
case, but the soul itself is put before God.

In Job we have man put to the test ; we might say,

with our present knowledge, man renewed by grace,
an upright man and righteous in his ways, in order to
shew whether he can stand before God in presence of
the power of evil, whether he can be righteous in his
own person before God. On the other hand, we find
the dealings of God, by which He searches the heart

and gives it the consciousness of its true state before
Him.

All this is so much the more instructive, from its
being set before us independent of all dispensations,
of all especial revelation on God's part. It is the
godly man, such as one of Noah's descendants would
be, who had not lost the knowledge of the true God,
when sin was again spreading in the world and
idolatry was setting in ; but the Judge was there to
punish it. Job was encompassed with blessings and
possessed real, piety. Satan, the accuser of tht>
servants of God, goes to and fro in the earth seekm G

VOL. II. D

34 THE BOOKS OF THE BIBLE.

occasion for evil, and presents himself before Jehovah
among His mighty angels, the " Bene-Elohim : " and
God states the case of Job, the subject of His govern-
ment in blessing, faithful in his walk.

It is carefully to be remarked here, that the spring
and source of all these dealings is not Satan's accusa-
tions, but God Himself. God knew what His servant
Job needed, and Himself brings forward his case and
sets all in movement. If He demands of Satan if he
had considered His servant Job, it is because He Him-

self had. Satan is but an instrument, and an ignorant

though subtle instrument, to bring about God's pur-
poses of grace. His accusations result really in no-
thing as against Job, save to disprove their truth by
what he is allowed to do ; but, for Job's good, he is
left to his will up to a certain point, for the purpose of
bringing Job to a knowledge of his own heart, and

OO O ^ • •

thus to a deeper ground of practical relationship with
God. How blessed and perfect are God's ways ! How
vain in result the efforts of Satan against those lhat
are His !

Satan attributes the piety of Job to God's manifest
favour and to his prosperity, to the hedge He had put
around him. God gives all this into the hands of
Satan, who speedily excites the cupidity of Job's
enemies ; and they attack him and carry off all his
possessions. His children perish through the effects
of a storm which Satan is allowed to raise. But Job,
dwelling neither on the instruments employed nor on
Satan, receives this bitter cup from the hand of God
without murmuring. Satan suggests again that man

will, in fact, give up everything if he can preserve
himself. God leaves everything to Satan except the
life of His servant. Satan smites Job with a dreadful
disease ; but Job bows under the hand of God, fully
recognising His sovereignty. Satan had exhausted his
means of injuring Job, and we hear nothing more of

JOB. 3 5

him ; but it is beautiful to see that God has hereby
completely justified Job from the accusation of Satan.
Job was no hypocrite. He had lost all to which Satan
traced his piety, and it shone forth brighter than
ever. Satan can trace the motives which work in
flesh, the evil in mans heart which he excites ; but
grace in God, His uncaused love, and grace in man
which trusts in and leans on it, he cannot measure, nor
know the power of.

But the depths of Job's heart were not yet reached,
and to do this was the purpose of God, whatever
Satan's thoughts may have been. Job did not know
himself, and up to this time, with all his piety, he had
never been in the presence of God. How often it is
the case that even throughout a long life of piety the
conscience has never been really set before God !
Hence peace, such peace as cannot be shaken, and
real liberty, are not known as yet. There is a desire
after God, there is the new nature ; the attraction of
His grace has been felt : nevertheless God and His
love, as it really is, are not known. If Satan is foiled

(the grace of God having kept Job's heart from mur-

muring) God has yet His own work to accomplish.
That which the tempest that Satan had raised against
Job failed in doing, is brought about by the sympathy
of his friends. Poor heart of man ! The uprightness
and even the patience of Job had been manifested, and
Satan had no more to say. But God alone can search
out what the heart really is before Him ; and the
absence of all self-will, perfect agreement with the
will of God, absolute submission like that of Christ,
these things God alone could test, and thus lay bare
the nothingness of man's heart before Him. God did
this with Job ; revealing at the same time that He acts
in grace in these cases for the good of the soul which
He loves.

If we compare the language of the Spirit of Christ

36 THE BOOKS OF THE BIBLE.

in the Psalms, we shall often find the appreciation of
circumstances expressed in almost identical terms ; but
instead of bitter complaints and reproaches addressed
to God, we find the submission of a heart which ac-
knowledges that God is perfect in all His ways. Job
was upright, but he began to make this his righteous-
ness ; which evidently proves that he had never been
really in the presence of God. The consequence of
this was that, although he reasoned more correctly
than his friends, and shewed a heart that felt really
far more than they what God was, he attributed in-
justice to God and a desire to harass him without
cause. See chapter 'xix. ; xxiii. 3, 13 ; xiii. 15-18 ; xvi.
12. We find also in chapter xxix. that his heart had
dwelt upon his upright and benevolent walk with
complacency, commending himself, and feeding his

self-love with it. "When the eye saw me> it gave

witness to me." God was bringing him to say, " Now
mine eye seeth Thee and I abhor myself" It is with
these chapters (xxix., xxx., xxxi.), which express his
good opinion of himself, that Job ends his discourse ;
he had told his whole heart out. He was self-satisfied :
the grace of God had wrought and in a lovely way in
him ; but the present effect through the treacherous-
ness of the human heart, and not being in God's
presence which detects it, was to make him lovely in
his own eyes. If (chap, ix.) he confesses man's ini-
quity, (for who can deny it, and especially what con-
verted man ?) it is in bitterness of spirit, because it is
useless to attempt being just with such a God. Chapter
vi., as well as the whole of his discourse, proves that,
whetner it was the pride of his heart which could
not bear to be found in such a state by those who
had known his greatness, a state which pride would
lave borne in stubbornness alone, or sympathy which,
n weakening that had left him to the full sense of it,
it was the presence and the language of his friends

t -

JOB. 37

that was the means of bringing out all that was in his
heart. We see also in chapter xxx. that the pride of
his heart was detected.

As to the friends of Job, they do not call for
any extended remarks. They urge the doctrine that
God's earthly government is a full measure and
manifestation of His righteousness, and of the right-
eousness of man, which would correspond with it:
a doctrine which proves a total ignorance of what
God's righteousness is, and of His ways ; as Well
as the absence of all real knowledge of what God is,
or man as a sinner. We do not .see either that the
feelings of their hearts were influenced by communion
with God. Their argument is a false and cold estimate
of the exact justice of His government as an adequate
manifestation of His relationship with man, though
they say many true commonplace things which even
the Spirit of God adopts as just. Although Job was
not before God in his estimate of himself, he judges
rightly in these respects. He shews that although
God shews His disapprobation of the wicked, yet the
circumstances in which they are often found over-
throw the arguments of his friends. We see in Job a
heart which, although rebellious, depends upon God,
and would rejoice to find Him. We see, too, that
when he can extricate himself, by a few words, from
his friends, who, he is quite sensible, understand
nothing of his case, nor of the dealings of God, he
turns to God (although he does not find Him, and
although he complains that His hand is heavy upon
him), as in that beautiful and touching chapter xxiii,
and the reasonings as to divine government, chapters
xxiv., xxi. That is to say, we see one who has tasted
that God is gracious, whose heart, wounded indeed and
unsubdued, yet claims those qualities for God — because
it knows Him — which the cold reasonings of his
friends could not ascribe to Him ; a heart which com-

38 THE BOOKS Ott THE BtfcLE.

plains bitterly of* God, but which knows that, could it
once* come near Him, it would find Him all that it had
declared Him to be, and not such as they had declared
Him to be, or were themselves — could he find Him, he
would not be as they were, He would put words in his
mouth ; a heart which repelled indignantly the accusa-
tion of hypocrisy ; for Job was conscious that he
looked to God, and that he had known God and acted
with reference to Him, though God thought fit to bring
his sin to remembrance.

But these spiritual affections of Job did not prevent
his turning this consciousness of integrity into a robe
of self -righteousness which hid God from him, and
even hid him from himself. He declares himself to be
more righteous than God. (Chap. x. 7, 8 ; xvi. 14-17 ;
xxiii. 11-13 ; xxvii. 2-6.) Elihu reproves him for
this, and on the other hand explains the ways of God.
He shews that God visits man and chastises him, in
order that when subdued and broken down — if there
is one who can shew him the point of moral contact
between his soul and God, in which his soul would
stand in truth before Him* — God may act in grace

and blessing, and deliver him from the evil that
oppresses him. Elihu goes on to shew him that, if
God chastises, it is becoming in man to set himself
before God to learn wherein he has done wrong: in
short, that the ways of God are right, that He with-

* This is a very important point. God can bless in a direct
manner with the light of His grace, when the soul is brought
into its time place, to what it really is in His sight. Then,
whatever its state may be, He can bless it, in respect of that
state, with increased light and grace. If I have got far from
Him, and careless in walk, when I have the consciousness how
far I am, He can fully and directly bless. But the soul must
be brought into the recognition of its state, or there would

be no real blessing ; I should not see God in unison with it.
For its sensible state did not answer to its real state in God's
sight.

job. 39

draweth not His eyes from the righteous, but if they
are in affliction He shews them their transgressions,
and if they return to Him in obedience when He
openeth their ear to discipline, He will give them
prosperity ; but that the hypocrite shall perish. The
first case which Elihu brings forward (chap, xxxiii.) is
God's dealings with men. He awakens their con-
sciences to their state, and puts His bridle on the
pride and self-will of man. God chastises and
humbles him. The second is specially with the
righteous (chap, xxxvi.), the case of positive trans-
gression but in one righteous in God's sight, from
whom He withdraws not His eyes, in whom He
allowed not iniquity ; but in the first case he was in
the path of destruction. It was this case* which
needed the interpreter to place him in uprightness
before God. Finally, he insists upon the incompre-
hensible power of God Almighty.

Jehovah then speaks, and addressing Job, carries on
the subject. He makes Job sensible of his nothingness.
Job confesses himself to be vile, and declares that he
will be silent before God. The Lord resumes the dis-

course, and Job acknowledges that he has darkened

counsel by speaking of that which he understood not.
But now, still more submissively, he declares openly
his real condition. Formerly he had heard of God by
the hearing of the ear ; now his eye had seen Him,

wherefore he abhors himself and repents in dust and
ashes. This is the effect of having seen God, and of
finding himself in His presence. The work of God
was accomplished — the work of His perfect goodness,

which would not leave Job without causing him to
know himself, without bringing him into God's own
pisesence. The object of discipline was attained,

* In this case it may be a first conviction of sin, or the know-
ledge of self where self has never been really judged, as was Job's

case

*«

40 THE BOOKS OF THE BIBLE.

and Job is surrounded with more blessings than
before.

We learn two things here ; first, that man cannot
stand in the presence of God ; and secondly, the ways
of God for the instruction of the inner man.

It is also a picture of God's dealings with the Jews
on the earth.

The Book of Job plainly sets before us also the
teaching of the Spirit, as to the place which Satan
occupies in the dealings of God and His government,
with respect to man on the earth. We may also re-
mark the perfect and faithful care of God, from whom
(whatever may have been the malice of Satan) all this
proceeded, because He saw that Job needed it. We
observe that it is God who sets the case of Job before
Satan, and that the latter disappears from the scene ;
because here it is a question of his doings on the earth,
and not of his inward temptations. Further, if God
had stopped short in the outward afflictions, Job
would have had fresh cause for self-complacency.
Man might have judged that those afflictions were
ample. But the evil of Job's heart consisted in his
resting on the fruits of grace in himself, and this
would have only increased the good opinion he had
already entertained of himself : kind in prosperity,
he would have been also patient in adversity. God
therefore carries on His work, that Job may know
himself.

Either the sympathy of his friends (for we can bear
alone, and from God in His presence, that which we
cannot bear when we have the opportunity of making
our complaint before man), or the pride which is not
roused while we are alone but which is wounded when
others witness our misery, or perhaps the two together,
upset the mind of Job ; and he curses the day of his
birth. The depths of his heart are displayed. It was
this that he needed.

JOB. 41

We have thus, man standing between Satan, the
accuser, and God, the question being not God's reve-
lation of everlasting righteousness, but His ways with

the soul of man in this world. The godly man comes
into trouble. This has to be accounted for, the friends
insisting that this world is an adequate expression of
God's righteous government, and that consequently as
Job had made great profession of piety he was a
hypocrite. This he stoutly denies, but his will un-
broken rises up against God. God has chosen to do
it, and he cannot help it. Only he is sure if he could
find Him, He would put words in his mouth. He
spoke well of Him though in rebellion, and thinking
of his goodness as his own. Still he affirms that
though there was a government, this world did not
shew it as his friends said ; but he is not broken down
before God. Elihu comes in, the interpreter, one
among a thousand (and practically how rare they
are !) and he shews God's discipline with man and
with the righteous, and rebukes both sides with in-
telligence. Then God comes in and puts Job in his
place by the revelation of Himself ; but owns Job's
right feeling as to Him, and puts the friends in their
true place, and Job is to intercede for them. Job,
humbled, can be fully blessed. This knowledge of

self in God's sight is of all importance ; we are never

humble nor distrustful of self till then.

PSALMS.

The Book of Psalms has evidently a peculiar cha-
racter. It is not the history of God's people, or of
God's ways with them, nor is it the inculcation of
positive doctrines or duties, nor the formal prophetic
announcement of coming events. Many important
events, doubtless, are alluded to in them, and they
are immediately connected with various prophetic
revelations (as, indeed, with precepts and all the
other parts of the divine word to which I have just
referred) ; but none of these form the true character

of the book itself. The subjects too, of which the
various parts of scripture I refer to treat, necessarily
find their place in the thoughts expressed in the
Psalms. But the Psalms do not directly treat of
them.

The Psalms are almost all the expression of the
sentiments produced in the hearts of God's people
by the events (or I should speak more correctly if I
said, prepared for them in the events), through which
they pass, and indeed express the feelings, not only of
the people of God, but often, as is known, those of
the Lord Himself. They are the expression of the

Eart the Spirit of God takes, as working in their
earts, in the sorrows and exercises of the saints.
The Spirit works in connection with all the trials
through which they pass, and the human infirmity
which appears in those trials ; in the midst of which
it gives thoughts of faith and truth which are a pro-
vision for them in all that happens. We find in them
consequently the hopes, fears, distress, confidence in

PSALMS. 43

God, which respectively fill the minds of the saints — -
sometimes the part which the Lord Himself takes
personally in them, and that, occasionally, exclusive
of all hut Himself, the place which He has held that
He might so sympathise with them. Hence a maturcr
spiritual judgment is required to judge rightly of the
true bearing and application of the Psalms than for
other parts of scripture ; because we must be able to
understand what dispensationally gives rise to them,

and judge of the true place before God of those whose

souls' wants are expressed in them ; and this is so
much the more difficult as the circumstances, state,
and relationship with God, of the people whose feel-
ings they express are not those in which we find our-
selves. The piety they breathe is edifying for every
time ; the confidence they often express in God in the
midst of trial has cheered the heart of many a tried
servant of God in his own. This feeling is carefully
to be preserved and cherished ; yet it is for that very
reason so much the more important that our spiritual
judgment should recognise the position to which the
sentiments contained in the Psalms refer, and which
gives form to the piety which is found in them. With-
out doing this, the full power of redemption and the
force of the gospel of the grace of God is lost for our
own souls ; and many expressions which have shocked
the christian mind, unobservant of their true bearing
and application, remain obscure and even unintelligible.
The heart that places itself in the position described
in the Psalms returns back to experiences which be-
long to a legal state, and to one under discipline for
failure and trial in that state, and to the hopes of an
earthly people. A legal and, for a Christian, unbeliev-
ing state is sanctioned in the mind : we rest content in
a spiritual state short of the knowledge of redemp-
tion ; and while we think to retain the Psalms for
ourselves, we keep ourselves in a state of soul in

44 THE BOOKS OF T&E BIBLE.

which we are deprived of the intelligence of their
true use and our own privileges, and become incapable
of the real understanding of, and true delight in, the
Psalms themselves; and, what is more, we miss the
blessed and deeply instructive apprehension of the
tender and gracious sympathies of Christ in their true
and divinely given application. The appropriating
spirit of selfishness does not learn Christ as He is, as
He is revealed, ajid the loss is really great. There are
comforts and ministrations of grace for a soul under
the law in the Psalms, because they apply to those under
the law (and souls in that state have been relieved by
them) ; but to use them in order to remain in this
state, and to apply them prominently to ourselves, is,
I repeat, to misapply the Psalms themselves, lose the
power of what is given to us in them, and deprive
ourselves of the true spiritual position in which the
gospel sets us. The difference is simple and evident.
Relationship with the Father is not, cannot be, intro-
duced in them, and we live out of that if we live in
them, though obedience and confiding dependence be
ever our right path.

I purpose in this study of the Psalms to examine
the book as a whole, and each of the Psalms, so as to
ive a general idea of it. The most profitable manner
of doing this (though the character of the Book of

Psalms renders it more difficult here) will be, as I have
attempted in the books we have already considered —
to give the meaning and object of the Spirit of God,
leaving the expression of the precious piety which it
contains to the heart that alone is capable of estimat-
ing it, namely, one that feeds on Jesus through the
grace of the Spirit of God.

The Psalms, and the workings of the Spirit of God
expressed in them, belong properly in their application
and true force to the circumstances of Judah and
Israel, and are altogether founded on Israels hopes

PSALMS. 45

and fears : and, I add, to the circumstances of Judah
and Israel in the last days, though as to the moral
state of things those last days began with the rejec-
tion of Christ. The piety and confidence in God with
which they are filled find an echo, no doubt, in every
believing heart, but this exercise, as expressed here, is
in the midst of Israel. This judgment, of which the
truth is evidently demonstrated by the reading of the
Psalms themselves, is sanctioned by the Apostle Paul.
He says, after citing the Psalms, " Now we know that
whatsoever things the law saith, it saith to them who
are under the law."

The Psalms then concern Judah and Israel, and the
position in which those who belong to Judah and
Israel are found. Their primary character is the ex-
pression of the working of the Spirit of Christ as to,
or in, the remnant of the Jews* (or of Israel) in the
last days. He enters into all their sorrows, giving ex-
pression to their confessions, their confidence of faith,
their hopes, fears, thankfulness for deliverances ob-
tained — in a word, to every exercise of their hearts in
the circumstances in which they find themselves in the
last days ; so as to afford them the leading, the sanc-
tion, and the sympathy of the Spirit of Christ, and
utterance to the working of that Spirit in them and
even in Christ Himself. In addition to this, the
Psalms present to us the place which Christ Himself
when on earth took among them, in order to their
having part in His sympathies, and to make their

'* This so distinctly characterises the Psalms that there are
very few indeed even of those which are prophetic of Christ, where
the remnant is not found. In the second book they are not,
because that element is distinctly presented as the primary sub-
ject in the first : the connection being moral through His enter-
ing into their sorrows in grace, this is easily understood. And
it is necessary to, remember this, to account for various passages
in which they come in, though partly applicable to, or used by,
Christ. See pp. 60, 62, and 65.

46 THE BOOKS OF THE BIBLE.

deliverance possible, and their confidence in God
righteous, though they had sinned against Him. They
do not, as the Epistles, reason on the efficacy of His
work ; but in the Psalms which apply to Him, present
His feeling in accomplishing it. They intimate to us
also the place He took in heaven on His rejection, and
ultimately on the throne of the kingdom ; but, save
His present exaltation (which is only mentioned as a
fact necessary to introduce, and to give the full cha-

racter to Israels ultimate deliverance), all that is re-
vealed of the Lord in this His connection with Israel
is expressed, not in narration, but in the utterance of
His own feelings in regard to the place He is in, as is
the case with the remnant themselves. This feature it
is which gives its peculiar character and interest to the
Psalms.

They teach us thus that Christ entered into the full
depths of suffering which made Him the vessel of
sympathising grace with those who had to pass
through them — and that as seeing and pleading with
God in respect of them. In the path of His own
humiliation, He got the tongue of the learned to
know how to speak a word in season to him that
was weary. They were sinners, could claim no ex-
emption, count on no favour which could deliver and
restore. They must, if He had not suffered for them,
have taken the actual sufferings they had to undergo
in connection with the guilt which left them in them
without favour. But this was not God s thought ; He
was minded to deliver them, and Christ steps in in
grace. He takes the guilt of those that should be
delivered. That was vicarious suffering as a sub-

o

stitute. And He places Himself in the path of per-
fect obedience and love in the sorrow through which
they had to pass. As obedient, He entered into that
sorrow so as to draw down, through the atonement,
the efficacy of God's delivering favour on those who

PSALMS. 47

should be in it, and be the pledge, in virtue of all this,
of their deliverance out of it as standing thus for them,
the sustainer of their hope in it, so that they should
not fail.

Still they must pass through sorrow, according to
the righteous ways of God, in respect of their folly
and wickedness, and to purify them inwardly from it.
Into all this sorrow Christ entered, as He also bore
their sins, to be a spring of life and sustainer of faith
to them in it, when the hand of oppression should be
heavy without, and the sense of guilt terrible within,
and hence no sense of favour, but that One who had
assured to them and could convey this favour had
taken up their cause with God, and passed through it
for them. The full efficacy indeed of His work in
their deliverance, in that One man's dying for the
nation, will not be known by them till they look on
Him whoxii they have pierced. They are purposely
left (and especially the remnant, because of their in-
tegrity ; for the rest will join the idolatrous Gentiles
for peace 5 sake) in the depth of trial, which, as ways
of God in government, brings them through grace to
the sense of their guilt in a broken law and a rejected
and crucified Messiah, that they may truly know what
each of them is, and bow before an offended Jehovah
in integrity of heart, and say, " Blessed be he that
cometh in the name of Jehovah."

But, though the deliverance and a better salvation
be not to come till then, still, in virtue of the work
wrought to effect it, Christ- can sustain and lead on
their souls to it ; and that is just what is done in these
Psalms. These are His lano-uao-e to, or rather in, their

souls when they are in the trouble — sometimes the
record of how He has learned it. Hence too, souls
yet under the law find such personal comfort under
them. Let not any soul, let me remark in passing,
suppose that deep heart-interest in these sorrows of

48 THE BOOKS OF THE BIBLE.

Christ is lost by passing from under the law to be
under grace. There is immense gain. The difference
is this — instead of using them merely selfishly (though
surely rightly) for my own wants and sorrows, I, when
under grace, enter in adoring contemplation and joy-
ful love into all Christ's sorrows, in the deeper com-
petency given by His Spirit dwelling in me. I go
back now in peace, as He is on high, and I trace with
divinely given interest and understanding (whatever
my measure) all the sorrows through which He passed
when here, tracing this "path of life" in love to us

across a world of sin and woe, glorifying God in it,

through death itself, to the righteous glory in which
He now is. Christ comforted His disciples in John
xiv., though not indeed as under law ; but He says at
the close, " If ye loved me, ye would rejoice because I
said, I go to the Father." Under law the Psalms may
comfort us in profitable distress; under grace we
enjoy them as loving Christ and with divine in-
telligence.

But to return. The great foundation which had to
be laid to make sympathy possible was, that Christ
did not escape where the remnant of Israel will,*
because He must suffer the full penalty of the guilt
and evil, or He could not righteously and for God's
glory deliver them. Thus Christ must pass personally
fully through the sorrow as He did in spirit ; and

* It is in the point of death that the sufferings of Christ,
whether for righteousness' sake, and that which He underwent
to be able to sympathise with them when they suffer under the
government of God, on the one hand, or atonement on the other —
the latter prefigured in the burnt and sin-offering (compare Heb.
ix.), the former the expression and testing of perfectness in the
meat-offering — meet. Christ suffered onward up to death. Then
He also made atonement for sin. Some of the remnant may
suffer unto death, as faithful under the trials of this govern-
ment ; but then, like Christ, they will obtain a better resurrec-
tion. Of course, the atoning part is exclusively His.

PSALMS. 49

besides that, make atonement for the guilt. He
passed through it, save in atonement work, near to
God; and makes all the grace and favour of God
towards Him, all that He found God to be for Him
in sorrow, available, through the atonement, to those
who should come to be in it, that they might thus
have all the mind of God towards them in grace in
that case to use when they found themselves in it,
even though in darkness. If it be said, How can
they when they have not yet learned that God is for
them in the atonement ? These Psalms, entering into
every detail, are precisely the means of their doing so
according to Isaiah 1., as already referred to. In truth,
many Christians are in this state. They cling to pro-
mise, feel their sins, are comforted by hope, see the
goodness of God, use the Psalms as suiting them, and
do not know redemption nor peace.

The Psalms, then, belong properly to Israel,* and in
Israel to the godly remnant. This is the first general
principle, which the word itself establishes for us, as
we have seen stated by Paul — What they say, they
say to those under the law.

In examining the Psalms themselves, we shall find

other elements of this judgment, which are very clear

and positive. The Psalms distinguish (Psalm lxxiii.)
and commence by distinguishing (Psalm i.) the man
who is faithful and godly, according to the law, from
the rest of the nation. " The ungodly are not so," nor
shall they " stand in the congregation of the righteous."
Indeed, Isaiah teaches the same truth doctrinally just
as strongly. f Their characteristic subject is the true

believing remnant, the righteous in Israel. (Psalm xvi.
3 and many others.) It is, therefore, the portion and

u
'***

I here use Israel as contrasted with the Assembly and
Gentiles. We shall see Judah distinguished from Israel when
we enter into details.

t Compare Isaiah xlviii. 22 ; lvii. 21.
VOL. II,

E

50 THE BOOKS OF THE BIBLE.

hope of Israel which are in view in them. In Psalm i
this is definitely and distinctly presented. But it is
the hope of a remnant, whose portion is from the

commencement distinguished in the most marked way

from that of the wicked.

Again, it is evident (and it is the second general
principle I would notice), that it is the Spirit of
Christ, the Spirit of prophecy, which speaks. That is
to say, it is the Spirit of Christ interesting Himself in
the condition of the faithful remnant of Israel. This
Spirit speaks of things to come as if they were
present, as is always the case with the prophets. But
this does not make it the less true that it is a spirit of
prophecy which speaks of the future, and which in
this respect often resumes its natural character. But
if the Spirit of Christ is interested in the remnant of
Israel, Christ's own sufferings must be announced,
which were the complete proof of that interest, and
without which it would have been unavailing. And
we find, in fact, the most touching expressions of the
sufferings of Christ, not historically, but just as He
felt then, expressed as by His own lips at the moment
He endured them.* It is always the Spiritf of Christ
that speaks, as taking part Himself in the affliction
and grief of His people, whether it is by His Spirit in
them or Himself for them, as the sole means in pre-
sence of the just judgment of God, of delivering a
beloved though guilty people. Hence we see the
beautiful fitness of the language of the Psalms in
a point I shall touch upon farther on. In the Psalms

* Hence the intimacy of feeling and peculiar interest of the
Psalms. They are the beating of the heart of Him, the history
of whose circumstances, the embodying of whose life, in rela-
tionship with God and man, whose external presentation, in a
word, and all God's ways in respect of it, are found in the rest
of scripture.

t Compare 1 Peter i, ll f

PSALMS. 5 1

which speak properly of atonement Christ is alone,
and thus His work is secured. In tlio.se which speak
of sufferings not atoning in their nature, even though

v &

they go on up to death, parts may be found personally
applicable to Christ, because He did personally and indi-
vidually go through them, but in other parts of the same
Psalms the saints also are brought in because they will
have a share in them, and thus His personal sufferings
are presented to us, but His sympathy too is secured.
Another principle connects itself with this, which

ives the third great characteristic of the Psalms.

The sins of the people would morally hinder the

remnant's having confidence in God in their distresses.
Yet God alone can deliver them, and to Him they
must look in integrity of heart.

We find both these points brought out: the dis-
tresses are laid before God, seeking for deliverance ;
and integrity is pleaded and the sins confessed at the
very same time. Christ, having come into their sor-
rows, as we have seen, and made atonement, can lead
them, in spite of their sins and about their sins, to
God. They do not indeed know at first perhaps the

full forgiveness, but they go in the sense of grace as

led by Christ's Spirit, (and how many souls are practi-
cally in this state !)* in expressions provided in these
very Psalms, to the God of deliverances, confessing
their sins also. They " take with them words and re-
turn to the Lord." Forgiveness also is presented to
them. The Spirit of Christ being livingly in them
(that is, as a principle of life), and fixing the purpose
of their heart, they can, through confessing their sin,
plead unfeignedly their integrity and fidelity to God.
But the thought of mercy everywhere precedes that

* The state of the prodigal till he met his Father — the state of
every soul, where the God who is li^ht and love has been re
vealed in Christ; but redemption-work, and acceptance in Him
are not known — there is confidence, but not peace.

52 THE BOOKS OF THE BIBLE.

of righteousness as their ground of hope. In sub-

stance, all this is true of every renewed soul who has
not yet found liberty, the liberty obtained by known
redemption. The Psalms, unless certain praises at the
close of the book and the end of some others, are
never the expression of this liberty : and even when
the expression of it is found, it is that of earthly
deliverance or forgiveness.

In sum, then, the Psalms are the expression of the
Spirit of Christ, either in the Jewish remnant (or in
that of all Israel), or in His own Person as suffering
for them, in view of the counsels of God with respect
to His elect earthly people. And since these counsels
are to be accomplished more particularly in the latter
days, it is the expression of the Spirit of Christ in
this remnant in the midst of the events which will
take place in those days, when God begins to deal
again with His earthly people. The moral sufferings
connected with those events have been more or less
verified in the history of Christ on the earth ; and
whether in His life, or, yet more, in His death, He is
linked with the interests and with the fate of this
remnant. In Christ's history, at the time of His
baptism by John, He already identified Himself with
those that formed this remnant ; not with the im-
penitent multitude of Israel, but with the first move-
ment of the Spirit of God in these " excellent of the
earth," which led them to recognise the truth of God

in the mouth of John, and to submit to it. Now it is
in this remnant that the promises made to Israel will
be accomplished ; so that, while only a remnant, their
affections and hopes are those of the nation. On the
cross, Jesus remained the only true faithful one before
God in Israel — the personal foundation of the whole
remnant that was to be delivered, as well as the ac-
somplisher of that work on which their deliverance
ould be founded,

1

PSALMS. 53

There are some further general observations on a
point to which I have already alluded, which, while in
a great measure they are drawn from the Psalms
themselves, yet, through the light the Gospels also
cast on it, may aid us in seeing the spirit of the whole
book, and entering into the purport of many psalms
in detail. I mean the sufferings of Christ. We have
seen in general already that the book brings before us

the remnant, its sorrows, hopes, and deliverance, and
Christ's association with them in all these. He has
entered into their sorrows, will be their deliverer, and
has wrought the atonement which lays the foundation
of their deliverance, as it does of the deliverance of any
living soul — but He died for that nation. Of course
His own perfection shines out in this ; but here we are
to look for its connection with Israel and the earth,
though His personal exaltation to heaven be men-
tioned, from which their final deliverance flows. We
are not, however, to look for the mystery of the as-
sembly, which at this time was hid in God, nor for
Christ viewed in His associations with the assembly.

*/

The Psalms furnish most exquisitely all the earthly
experiences of Christ and His people which the Spirit
of Christ would bring before us. We must look to
the New Testament (as in Philippians, for example,
and elsewhere) to find the heavenly ones of those He
has redeemed.

Now Christ passed through every kind of moral
suffering the human heart can go through, was tempted
in all points like as we are, sin apart. Nor can any-
thing be more fruitful in its place (for it must not
be too long dwelt on in itself, and entirely separated
from the divine side of His character, or it becomes
profitless or hurtful, because really fleshly sentiment),
than to have the heart engaged in contemplating the

sorrows of the blessed Redeemer. Never were any
like His. But the Psalms will bring them before us,

54 THE BOOKS OF THE BIBLE.

and I refrain from entering on them here. In these
introductory remarks, I can only shortly refer to the
principles on which, and the positions in which, He
suffered. There are, I think, three. He suffered from
man for righteousness and love, for the testimony He
bore in that which was good, in which He bore testi-
mony to, and revealed, God : He suffered from God for
sin. These two distinct characters of suffering are
very simple and plain to every believer's mind. The
third kind of suffering supposes somewhat more atten-
tion to scripture. It is said of Jehovah's ways with
Israel, " In all their affliction he was afflicted, and the
angel of his presence saved them." This was (as to
the last part, yet will be) most especially fulfilled in
Christ, Jehovah come as man into the midst of Israel.
But the sufferings of Israel, at least of the remnant of

the Jewish portion of the people, take a peculiar cha-
racter at the close. They are under the oppression of
Gentile power, in the midst of utter iniquity in Israel,
yet are characterised by integrity of heart (indeed,
this is what makes them the remnant), but conscious
of, for that very reason, and suffering under, the
present general consequences of sin under the govern-
ment of God and the power of Satan and death. The
deliverance which frees them from it not being yet
come, the weight of these things is on their spirits.
Into this sorrow Christ has also fully entered.

During His whole life, up even to death itself, He

suffered from man for righteousness' sake. (See, in
connection with this, Psalm xi. and others.) Besides
this, on the cross He suffered for sin, drank the cup of
wrath for sin, the cup His Father had given Him to
drink. But besides these two kinds of suffering He
bore in His soul, at the close of His life (we may say
from after the paschal supper), all the distress and
affliction under which the Jews will come through the
government of God — not condemnation, but still the

PSALMS. 55

consequence of sin. No doubt He had anticipated,
and, so far felt it, as in John xii. the coming cross ;
but now He entered into it. It was, as to the point
we are now on, as He said, apostate Israel's hour then
and the power of darkness. But He was still looking
to His Father in the sense of faithfulness. Nor was
He yet forsaken of God. He could still look to man's
watching with Him. What could watching do when
divine wrath was upon Him ? But the distinctive
character of these kinds of suffering is clearly seen if
we, as taught of God, weigh the psalms which speak
of them respectively. Thus we shall see that, when He
suffers from man, He looks, as speaking by His Spirit

in and for Israel, for vengeance on man. Others too

are then often seen to suffer with Him. When He
suffers from God, He is wholly alone, and the con-
sequences are unmingled blessing and grace. As to
suffering from man, we can have the privilege of so

suffering, having the fellowship of His sufferings. In
suffering from God as under wrath, He did so that we
might never have the least drop whatever of that cup ;
it would have been our everlasting ruin. In the suffer-
ings He underwent under Satan's power, and darkness,
and death, when not yet actually drinking the cup of
wrath, besides what was due to the majesty of God in
view of this (see Heb. ii. 10), He suffered to sympa-
thise with the Jews in their afflictions, which they
come into through their integrity and yet in their
sins. Every awakened soul under the law will find
comfort in this. All these sufferings are entered into
in the Psalms as to Christ and as to Israel. But the
Jews passed into utter ruin, and loss of all the pro-
mises (save sovereign grace), and the remnant into
their place of trial and sorrow as such, by the rejec-
tion of Messiah.

It is to be remembered that, though all three princi-
ples of suffering are essentially different, and all very

56 THE BOOKS OF THE BIBLE.

clear and important in their character, at the close of
Christ's life all coalesced and united in the sorrows of
His last hours — save that I doubt not, in coming out
of Gethsemane, the pressure of Satan's power on His
spirit had been gone through and was over, but on
the cross He suffered from man for righteousness,
and from God for sin only. I am persuaded that
this last, when fully on His soul, was too deep to
leave it possible for the other or anything else to be
much felt.

Having made these general observations, which ap-
peared to me necessary to understand the book, we
will now examine, with the Lord's help, its contents ;
and may He indeed guide both myself and my reader
in doing it ! If it does depict Christ's sufferings and
His interest in His people on earth, it behoves us to
search into it reverently, yet with child-like confi-
dence, and to wait — as indeed we ever should — upon
His teaching, that we may be led and taught in our
search. That which speaks of what He felt should be
touched with confiding love, but with holy reverence.

It is generally known that the Psalms are divided
into five books, the first of which ends with Psalm
xli. ; the second, with Psalm lxxii. ; the third, with
Psalm Ixxxix. ; the fourth, with Psalm cvi. ; and the
fifth, with Psalm cl. Each of these books is dis-
tinguished, I doubt not, by an especial subject. Our
examination of the Psalms contained in each will give
the fullest insight into the character of the several
books ; but it may be well to give here a general
notion of their contents.

The subject of the first book is the state of the
Jewish remnant before they have been driven out
of Jerusalem, and hence of Christ Himself in con-
nection with this remnant. We have more indeed
of the personal history of Christ in the first than

PSALMS. 57

in all the resfc. This will be readily understood, as He
was thus going in and out with the remnant, while
yet associated with Jerusalem. I use Jewish here in
contradistinction with Israel or the whole nation.

In the second book, the remnant are viewed as cast
out of Jerusalem (Christ, of course, taking this place
with them and giving its true place of hope to the
remnant in this condition). The introduction of
Christ, however, restores them, in the view of pro-
phecy, to their position in relationship with Jehovah
as a people before God. (Psalms xlv., xlvi.) Previously,
when cast out, they speak of God (Elohim) rather
than Jehovah, for they have lost covenant blessings ;
but by this they learn to know Him much better. I
doubt not, the history of Christ's life afforded occasion
to His entering into the practical personal sense of
this condition of the people, though, of course, less
historically His place in general. In Psalm li. the
remnant own the nation's (more precisely the Jews')
guilt in rejecting Him.*

In the third book we have the deliverance and re-
storation of Israel as a nation, and God's ways to-
wards them as such (Jerusalem, at the close, being
the centre of His blessing and government). The
dreadful effect of their beino" under the law, and the
centring of all mercies in Christ are brought out in

Psalms lxxxviii. and lxxxix., closing with the cry for

the accomplishing of the latter. Electing grace in
royalty for deliverance, when all was lost, is pre-
sented in Psalm lxxxvii.

In the fourth, we have Jehovah at all times the
dwelling-place of Israel. Israel is delivered by the

* I think it will be found that the first two books are some-
what distinguishable from the last three. The first two are more
Christ personally among the Jews ; the last three, more national
and historical. And so Psalm lxxii., the last part of the first
two books, closes with the Solomon reign.

58 THE BOOKS OP THE BIBLE.

coming of Jehovah. It may, in its main contents, be
characterised as the bringing in the Only-begotten
into the world. Jehovah having been always Israel's
dwelling-place, they look for His deliverance. For
this the Abrahamic and millennial names of God,
Almighty and Most High, are introduced. And
where is He to be found ? Messiah says, " I seek
them in Jehovah, the God of Israel." There He is
indeed found. Thus there will be judgment on the
wicked, and the righteous delivered. The full divine
nature of Messiah, once cut off, is brought in to lay
the ground for His having a part in the latter-day

blessings, though once cut off. He is the unchange-
able living Jehovah, the Creator. Then comes bless-
ing on Israel, creation , j udgm en t of the heathen, that
Israel might enjoy the promises. But it is the same
mercy which has so often spared them.

The last book is more general, a kind of moral on
all, the close being triumphant praise.

Having spoken of the details of their restoration,
through difficulties and dangers, and God's title to the
whole land, the wickedness of the antichristian tool of
the enemy, the exaltation of Messiah to Jehovah's
right hand till His enemies are made His footstool,
and the earthly people made willing in the day of His
power — we have then a rehearsal of God's ways, a
commentary on the whole condition of Israel and what
they have passed through, and the principles on which
they stand before God, the law being written in their
hearts.

Then the closing praises.

As this rapid sketch will have shewn (and the
details I shall now enter on will shew more clearly
still), there is far more order in the Psalms than is
generally supposed by those who take them up as
each an isolated ode to serve as the expression of
individual piety. They are not connected, it is true,

PSALMS. 59

the Jews

in one continuous discourse or history, as other parts
of scripture may be ; but they express in a regular
and orderly way distinct parts of the same subject ;
that is, as we have seen, the state of the remnant of

Israel in the latter day, their feelings,
3 association with them. These topics
are treated in the most orderly way. The Spirit of
God, who has superintended the structure, as He has
inspired the contents of the whole scripture, has
stamped the unequivocal traces of His hand on this

Messiah

part of it. Who

c of diverse authors, and

[ do not t>retend to sav.

■5

This the learning of

3S may discuss ; but the result cannot, I think,
a doubt on the mind of any one who enters into
purport as to whose power wrought in it.
I have already noticed generally the subject of each

of the five books.

I

in them had led me to divide the whole Book of
Psalms in the same way, before my attention had
been drawn to the well-known fact
divided in the Hebrew Bible. But 1

of its beinff so

of

details

books. This order in the first book, and the
of the psalms which compose it, are now

most comnlete in the ereneral and

characteristic

in the Psalms, and so far the most interesting. The
others naturally pursue more the details which carry
out the general idea thus given.

It will be remarked that the following principle
runs through it, and indeed, more or less, the others
when it is applicable : — some great truth

»

Christ or the remnant
psalms follows

ing the feelings and sentiments of the remnant
connection with that truth or fact.

The first book may be in general thus divided into
distinct parts. The first eight psalms form a whole, an
introductory whole to the entire collection of Psalms.
This series may be subdivided into the first two,
which, in a more particular manner, lay the basis
of all that is taught or expressed in Psalms iii-vii.,
and, finally, Psalm viii. The character of these I
shall enter on immediately. At present I proceed
with the order of the book. Psalms ix., x. form the
basis of the psalms which follow to the end of xv,
They give, not the great principles which are at the
foundation of all Israel's latter-day history, but the
historical condition of the remnant in the latter day.
Psalms xi.-xv. unfold the various thoughts and feelings
which that condition, and the circumstances in which
the pious remnant find themselves, give rise to.
Psalms xvi.-xxiv. present to us Messiah formally
entering into the circumstances of the pious rem-
nant, the testimonies of God, the sufferings of Mes-
siah, and the final manifestation of His glory when
He is owned as Jehovah on His return. The remnant
are found in this series, as in Psalms xvii., xx. and
xxiii. ; but the main subject spoken of in them, with
the exception of Psalm xix., which gives the testi-
mony of creation and the law, is Messiah. Psalms
xxv.-xxxix. present to us the various feelings of the
remnant under these circumstances. The whole book
closes and is complete with the true source of the
Messiah's intervention in the counsels and plans of
God, the place He took in humiliation, and the bless-
ing which belonged to him who could with divine
intelligence discern and enter into His humbled con-
dition, and that of the righteous remnant who were
associated with Him (for so indeed they were, and
this is what the Psalms especially bring out).

i'SALMS. 61

It is extremely important that, on the one hand,
some psalms should personally bring before us the
Messiah ; but it is also important that the moral traits
which form the beauty and excellency of His charac-
ter in God's sight, and the attractive object which God
delights to bless, should be brought before us also,
that, on the one hand, we may delight in them, and,
on the other, the indissoluble moral connection be-
tween Christ and the remnant may be brought int o
view. This connection of moral character and its
display in Christ is very distinctly brought before
us in the beginning of the Sermon on the Mount.
There blessing is pronounced on those who exhibit
certain moral traits and qualities. These characterise
the remnant ; yet, if they be carefully looked into,
they will be found to be morally a description of
Christ Himself. Hence it is that we find Him and
the remnant so mixed up together in many psalms,
while some, as I have said, present distinctively the
great foundation of blessing in Himself. We may
apprehend also thus the difference of the associations
of Christ with the remnant of Israel and those of the
assembly with Him. Those of the assembly begin
when redemption is accomplished, and Christ is
already exalted on high. By the Spirit sent down
from heaven the saints are united to Christ there; and
their experiences as Christians now from their position
as united to Christ consequent on accomplished re-
demption, and then in conflict w r ith the world.

Previous to the knowledge of redemption, and for
that very reason, saints may now pass through ex-
periences analogous to, and in principle the same as,
those of the Psalms, and find, in consequence, great
comfort from them ; but their own place, as Christians,
is in union with Christ.* The Lord's associations with

* Hence it is too that in the Romans we find experience,
because the soul is Lrought through the process which brings it

62 THE BOOKS OF THE BIBLE.

the remnant are different. They pass through their
trials before the knowledge of redemption or its
application in power to them. Their experiences
are not the fruit of union* with Christ. Christ has
trod the same path, in grace towards them ; not that
they were united to Him, for He was alone ; but He
was afflicted in their affliction and oppression by the
world. Death was before Him ; the fruits 01 the
penal government of God on them, manifested in the
state in which Israel then was, He has entered into in
race, as we have seen. Suffering under wicked Israel,
and oppressing Gentiles, as the remnant will in that
day, He thus, by His Spirit prophetically, associates
Himself with them in all their sorrows, and gives a
voice by His Spirit to them on their way up to the
discovery of redemption.

This makes the tone and purport of the Psalms very
plain. The " Father, forgive them, for they know not
what they do " was on the cross when atoning work,
the fruit of grace, was going on. Judgment on Israel

was then suspended, and the Holy Ghost blessedly
took this cry up by the mouth of Peter in Acts iii.
17, where the return of Jesus to them (as the children
of the prophets, and the people in whom the blessing
of the nations was to be) was proposed on their re-
pentance. This grace was then of no effect; but in
the last days all the fruit of that cross and that cry on
earth will be made good on earth, when they have
repented and looked on Him whom they have pierced.

into liberty ; while in the Ephesians we find no experiences,
because man is seen first dead in sins ; and then united to
Christ exalted to God's right hand. The Epistle to the Phi-
lippians gives us, almost exclusively, proper christian experience.
* Union belongs to the assembly's position alone, and is by
the baptism of the Holy Ghost. By one Spirit we are all bap-
tised into one body. He that is joined to the Lord is one Spirit.
Union in scripture is not attributed simply to life. (Compare
John xiv. 20.)

PSALMS. 63

But this demand (as its final accomplishment will be
also) was founded on atoning work, accomplished
with God alone, which was based on grace and will
bring grace ; and not in connection with His suffer-
ings from men, which bring judgment on men, His
adversaries.

The Psalms constantly present to us this conse-
quence of the wickedness of men against Christ, and
the wish of the remnant that it may arrive. Such a
wish will never be found expressed by Christ in the
Gospels. He pronounces prophetic woes on others for
hindering those that were entering in ; but this is love

to these souls. No call for judgment is found. In the

Psalms, on the other hand, no such passage as " Father
forgive them " is found ; though the fruit of grace,
after His own deliverance from the horns of the uni-
corns, is most strikingly unfolded. The gospel was
the good news of the visitation of the world and
of Israel in love by the Son of God. The incarnation
was Christ entering alone into this path of love towards
all. God was in Christ, reconciling the world unto
Himself. Nought else was, nought else could be, re-
vealed and unfolded then. It was what He was
personally in the world. But the remnant of God's
people are to go through these sorrows. The only
possible means of their deliverance was the destruc-
tion of their enemies. We shall go up from the midst
of our sorrows to meet the Lord in the air ; we have
no need to wish our enemies destroyed in order to our
deliverance ; we have in the gospel to do with grace,
with a heavenly Christ that is not passing through
sorrows, and with glory.

The remnant of Israel therefore call for this execu-
tion of judgment on their enemies. They have to do,
not with that heavenly, sovereign, abounding grace
which gives us a place with Christ clean out of the

world (not of it, as He was not of it who was loved

64 THE BOOKS OF THE BIBLE.

before the world was founded), but with the govern-
ment of this world. Objects, no doubt, of grace them-
selves (and of mere grace, for they have rejected the
promises in Christ presented to them in the truth of
God, and have been concluded in unbelief that they
might be the objects of mercy), still they are the
nation in whom the government of this world centres
and in respect of whom it is displayed. Hence they
await judgment, and the display of the righteous ex-
ercise of that government, and the cutting off of the
oppressor and the wicked. Hence Christ (who has
entered into, and will in spirit enter into, their sor-
rows, but was Himself cut off instead of seeing His
enemies cut off, accomplishing a better and more
glorious work) did not then ask for the world, but
for those that were His, and that they might be with
Him where He was. John xvii. marks the formal
contrast of the two systems. He would not call
down fire from heaven — would not execute righteous
judgment. It is intimated indeed in the Sermon on
the Mount that He was in the way with Israel (as in
John, that the world had not known Him). Still the
christian path is to do well, suffer for it, and take it
patiently, as He did.

Hence, while passing through the sufferings, He
could only prophetically be associated with the
desires and aspirations after judgment which will
have their righteous place when the time of public
divine government of this world and judgment is
come. Hence already in Psalm ii. this is the place
we find Him set in. All the psalms are constructed
in view of that. Thus the remnant in suffering, call-
ing for judgment, reach back to Him who, though He
never sought judgment for Himself, did suffer and will
seek judgment for them and execute it — Himself the
centre of that centre of earthly government divine.
He is seen by the prophetic Spirit in the same cir-

PSALMS. 65

cumstances, and the cry for judgment is heard. But
it will be found that, wherever this is the case, as we
have remarked, the remnant, other men, are found
besides the Lord Himself.

In principle, any suffering Jew might so speal
only, as Christ suffered above all, the terms used in
the Psalms, where the demands for vengeance occur,
sometimes rise up to circumstances which have been
literally true in Him in His sorrow on earth. But
the point of departure of the feeling, and of the

whole of what is said, is any godly Jew whatever in
the last days. Into that Christ has entered. The
proper or exclusive personal application to Himself is
only true when it is proved by the circumstances and
the terms of the passage. The point of moral depar-
ture is always the remnant and their state. He is
merely associated with them in the mind of the pro-
phetic Spirit ; though, as to the facts, He entered into
deeper sorrow than they all. Hence the immense im-
portance of first of all seeing the position and neces-
sary thoughts of the remnant in the Psalms.

Christ is merely associated with them and their
position in grace ; though He must be the centre, and
pre-eminent, wherever He is found. There is no pos-
sibility of understanding the Psalms at all otherwise.
All interpretation is false which does not take this
principle or truth as its point of departure. When
we get into a prophetic and governmental order, even
in the New Testament, we at once find the same de-
mands of vengeance. It is judgment, and not grace.
The souls under the altar in the Revelation desire
that their blood may be avenged; and the holy apostles
and prophets are called to rejoice over the destruction
of Babylon.

This important principle then is to be laid down,
that, in every psalm in which the godly remnant can
have a part, that is, where the Person of Christ is not

VOL. II.

F

66 THE BOOKS OF THE BIBLE.

direct subject (we have

some

peak personally of

Christ), the whole is not to be applied to Christ, nor
the psalm itself, in general, primarily. It belongs to
the condition of the remnant, and speaks of it ; and
the principle of God's dealings with them through
Christ is often given as the great example of the
sorrow of the suffering godly. And hence, in the
circumstances it refers to, it may rise up to such as
literally depict those through which Christ has passed,
so as to shew the way in which Christ has entered
into their circumstances. This last may be evidently
the most important part of the psalm. But this does
not change the principle. There may be psalms where

introduced collaterally as objects

pplicable to Christ, who

part may

result.

Psalm xxii. has a distinct and peculiar character, be-
cause there Christ, while speaking of sufferings com-
mon in kind, though not in degree, to Him and the
remnant, yet, as in them already, passes into that in
which He was entirely alone. Indeed, the bringing
these out in contrast is the very subject of the psalm.
The godly have been, the remnant will be, in suffering.
But the godly were delivered when they cried, so will
the remnant ; but Christ, perfect in the fullest sorrow,
was not. So that Christ is really alone here ; though,
in order to shew the contrast of this suffering with
others in which saints could be, and had been, this last
character of suffering is mentioned. The fact already
mentioned (that, in the psalms expressive of the godly
man's suffering from men, there is always the call for
vengeance on the part of the speaker, and that in
Christ's life — as the Gospels give it to us, that is,
according to truth as personally come into the world,
and standing as a witness alone in the world — He

O

PSALMS. 67

never does so, but the contrary when on the cross,
and in His life-time forbids it, reproaching the dis-
ciples with not knowing what manner of spirit they
were of) evidently has the most important influence
on our judgment, how far and in what way we find
the living historical Christ in the psalms as a direct

obj ect.

To turn no w to details.

The attentive reader will remark that, in the order
of which I have spoken of the psalms of the first
book, a principle I have referred to is fully exempli-
fied : that is, that standard psalms with some great
principle or fact come first, and then a series expres-
sive of the thoughts and feelings of the remnant
produced by these. Thus Psalms i. ii. are followed
by Psalms iii.-vii., which depict the state of things
as felt by the Psalmist, connected with Psalms i. ii.,
Christ being rejected (closing with the result in Psalm
viii.) ;* then Psalms ix. x., the state of facts in the
latter days ; Psalms xi.-xv., the various feelings of
the remnant connected with them. Next, Psalms

* Psalm viii., while it is the great result, is a mighty change
in the position of Christ according to the counsels of God, which
forms the basis of all that follows. It is referred to in John i.,
in contrast with what Nathanael says, which refers to Psalm ii.
It is found in Luke ix. and parallel passages, and quoted in
Ephesians i., 1 Corinthians xv., and unfolded in Hebrews ii. In
the close also of John's Gospel we have the three characters
noticed on which these psalms are founded. God vindicates in
testimony His rejected Son. He raises Lazarus, and the Son
of God is glorified thereby. He rides into Jerusalem as king of
Israel. Then the Greeks come up, and He says, The hour is
come that the Son of man should be glorified ; but thus, to take
this place in God's purpose, He must suffer and die. In chapter
xiii. consequently He begins His heavenly place. Psalms i. ii.

are in fact an introduction to the whole book. For His glory as
Son of man, though prophesied of here when entered into, is
another sphere of glory. Still He is owned as such, as He ever
called Himself such down here.

68 THE BOOKS OF THE BIBLE.

xvi.-xxiv. Christ and the whole testimony of God,
and Christ on the cross or atonement, having been
set before us, the feelings consequent on this are de-
picted from Psalms xxv.-xxxix. Sins are acknow-
ledged for the first time in Psalm xxv. Trials and
deliverance had been spoken of before ; but sins
could not be confessed but in view of, and as build-
ing on, the foundation of atonement, when God really-
taught. So it will be indeed historically with Israel

in the last days ; though that is not entered on here.

I will now pursue in detail what the Lord may gra-
ciously afford me on the psalms of the first book. I have
already said that the first two psalms lay the ground
of the whole collection. They shew the moral character
and position of the remnant, and the counsels of God
as to Christ — King in Zion ; the law and Christ, the

two great grounds of God's dealing with Israel. Psalm
i. is the description of the godly remnant, and the
blessing that accompanies their godliness according to
the government of God. This blessing, save in the
heart-comfort and peacefulness of an upright mind,
has never been accomplished ; but it is given in the

same manner as the portion of the meek when Christ
presents the kingdom. (Matt, v.) They shall inherit
the earth ; but the kingdom was not, has not yet been,
set up in power.* (This is the subject of Psalm ii.)
Hence the Lord in Matthew speaks of suffering for
righteousness' sake. The kingdom of heaven is the
portion of those who do ; and if suffering for His
name's sake, then heaven itself comes in, and their
reward there is great."}*

In Psalm i., however, we have simply the godly
remnant on the earth. I say remnant, for the sub-

* But they are viewed as in the last days with the judgment

at hand.

| 1 Peter makes the same distinction, chapter ill. 14, iv. 14.

PSALMS. 69

ject of the psalm is spoken of as characterised by
individual faithfulness. The ungodly, sinners, and
scornful, are around him. The law is his delight.
He is a godly Jew, keeping apart from the ungodly,
and is blessed, and prospers. Such is the principle of
the psalm. But to make it good the earthly judgment
must come in. There the ungodly shall not stand, nor
sinners in the congregation of the righteous — then left
free from the pressure of those who cared not for God.
The psalm gives us the general character of the godly
man, and the result under the judicial government of
God.

Another element is then brought in. Jehovah knows
the way of the righteous — the way of the ungodly
shall perish. It is a judgment on one side, and a
moral approbation before that judgment come on the
other, which is connected with the covenant-relation-
ship of Jehovah with Israel. We have seen that
Christ was on earth this godly man, and took His
place among the faithful remnant, these excellent of
the earth — was perfect in that place. So far this
psalm takes Him in ; but that is not yet directly
spoken of, Its subject is the character of the godly,
and the result under the government of God, Jehovah,
in the midst of His people. It is not yet suffering
because of this. That is a circumstance which will
come out in its time. It is the character of the godly
man in presence of the wicked, and the result mea-
sured by the abiding principles of God's government.

Jehovah knows the righteous — others shall positively
perish. Psalm i. is the moral character of the remnant,
their position in the midst of the ungodly, and the
general government of God, and the connection of
Jehovah and the righteous.

Besides this, remark that the psalm places both in
presence of a proximate judgment, by which tho
wicked are driven away like chaff, and the righteous

l.

70 THE BOOKS OF THE BIBLE.

form the congregation ; that is, it refers definitely to

the remnant in the last days. The principles of this
psalm, the character of the persons spoken of in it,
and their position, are clear enough, and important as
laying one great part of the basis of the whole super-
structure of the Psalms — God's government, and the
trials of the remnant which seemed to deny the
government here spoken of, which is only to be made
good in judgment when the mystery of God shall be
finished. We are on the ground of Israel's place and of
God's government according to the law, but the right-
eous distinguished from the wicked, and blessing, not
the portion of all Israel as a whole, but of the right-
eous who will form the congregation when judgment is
executed. Blessing is on the righteous, but these shall
be the people when the ungodly shall be driven away
as chaff. It is just the doctrine of the end of Isaiah.
(See chaps, xlviii. 22 ; lvii. 20 ; lxv., lxvi.) Only in
the last passage the judgment reaches the nations also.

A godly remnant of the people, delighting in the

laiv, and the judgment of God, resulting in the con-

gregation of the righteous, according to the true
character of Jehovah, the wicked being driven away

such are the first truths presented to us, the moral
government of God on the earth made good by judg-
ment in Israel.* Hence the last days are clearly in
view.

The next great element of the condition of Israel
and the government of God, is Messiah — the counsels
of God concerning His Anointed. Here the heathen
are brought in, and form the principal subject of the

* More specifically in the Jews. The remnant of the Jews
are spared and pass through the tribulation when two-thirds are
cut off in the land. (Zech. xiii.) The judgment of the ten
tribes is outside the land, and the rebels do not enter into it.
(Ezek. xx.) Israel is the general term of promise as applied to
the nation.

PSALMS, 71

psalm ; and again we find ourselves in the last days,
when Christ's rights will be made good against the
kings of the earth and all opposers. But Israel is
again here the centre and sphere of the accomplish-
ment of these counsels of God. The Anointed is to be
King in Zion. The adversaries are the great ones of
the nations, the evil reaching alas ! to the heads of
Israel who, as we shall find, " shall die like men, and
fall like one of the princes" — "an ungodly nation"
(Psalm xliii.), and as Peter also himself has taught us
in applying this psalm.

I have said that the counsels of God as to Messiah
are the element here introduced to us of the ways of
God treated of in the Psalms. But the psalm opens
with the rising up of the nations to cast off His
authority, and Jehovah's who establishes it, the apo-
state Jews, as we have seen, being engaged in this
great rising alas ! against God. The nations rage,
the peoples imagine a vain thing — the kings of the
earth, and the rulers would break the bands of Je-
hovah and His Anointed together. But this rising
only brings in wrath and displeasure, against which
all resistance will be vain. He that sits in the heavens
shall laugh, Adonai* has them in derision ; Jehovah, in
spite of all, has set His King upon His holy hill of
Zion. Such is the sure counsel of God made good by
His power. Man's presumption in resistance only
brings his ruin.

But more is then brought out. This King, who is
He ? Jehovah has said to Him, " Thou art my Son :
this day have I begotten thee." It is One who —
begotten on what can be called " to-day," that is, be-
gotten in time — is owned Son by Jehovah. It is not
then here the blessed and most precious truth of

* The Lord, but not the word Lord which represents gener-
ally Jehovah in the English version ; but that which gives the
Lord as an official relative title.

II.

\

72 THE BOOKS OF THE BIBLE.

eternal sonship with the Father, though it is not to
be dissociated from it, as if it could be without it, but
One who — the Anointed Man, and that holy thing
born into this world with the title, by His birth there
also, of Son of God — is owned such of Jehovah. Thus,
St. Paul tells us, this raising up Jesus (not raising up
again) is the accomplishing the promises made to
the fathers, quoting the psalm in confirmation. He
quotes another passage for His resurrection and in-
corruptibility. Thus we have Christ born into the
earth, owned Son of God by Jehovah.

But large counsels flow from this title. He has
only to ask of Jehovah, and the heathen are given
Him for His inheritance and the uttermost parts of
the earth for His possession. He will rule them with
a rod of iron and break them in pieces like a potter's

vessel — break with resistless power, ruling in judg-

ment all that impiously and impotently rise up
against His throne. But this execution of judgment
is not yet accomplished. The psalm itself invites the
kings and judges to submission and humbly owning
the Son, lest they perish if His wrath be kindled but
a little. He is Himself to be trusted; and who can
claim this but Jehovah ?

This summons to the kings of the earth is founded,
remark, on the establishing the title of Christ to royal
judgment and power on the earth. But is Christ set
King in Zion ? He was cast out of it and hung upon

the cross for better blessing and higher glory, even
that He had with the Father before the world was,
yet cast out of Zion, to which He presented Himself
as king. And as to the heathen and the earthly
inheritance, He has not yet asked for it ; when He
does, in the Father's time, He will surely give it, and
so His foes be His footstool. He declares (John xvii.)
that He did not ask about it, but about those mven

Him out of it. The kings of the earth rekrn on,

PSALMS. 73

many bearing His name to be found yet in rebellion
when He shall take to Him His great power, and the
nations be angry, and His wrath come. No rod of
iron has yet touched them — the potter's vessel, broken
as nothing, is not now their image. The Lord is not
yet awakened to despise it. They reign by God's
authority. But there is no king yet in Zion. Christ
has been rejected. Meanwhile we know He is Adonai
in the heavens.

We have now the great elements of latter-day
history, a Jewish remnant awaiting judgment, the

wicked being still there, the heathen raging against
Jehovah and His Anointed, He that sits in heaven
laughing at their profitless rage, Jehovah setting
Christ surely king in Zion, yea, upon His asking,
giving Him all the nations for His inheritance (the
submission of all to be enforced by resistless judg-
ment). No sorrows here, not even as to the rem-
nant in Psalm i. ; but the counsels and decrees of
God, and power such as none can resist. In a certain
sense the kings of the earth did stand up and the
rulers take counsel together, and — as to earthly powei
and scenes — succeeded. Christ was rejected and did
not resist.

Where then is the remnant viewed in the Jewish
scene of this world's history ? What place have theyl
The great principles on which they stand are unfolded
in the Psalms iii.-vii. It will be easily seen now how
the first two psalms form the basis of the whole book,
though the great body of its contents are the conse-
quences of their non-fulfilment in the time to which
those contents apply. Indeed in this the structure of
the book resembles that of a great multitude of psalms
— the thesis stated in the first or few first verses, and
then the circumstances, often quite the opposite,
through which the saint passes to arrive at what is

in.

74 THE BOOKS OF THE BIBLE.

expressed at the beginning of the psalm. The five
following psalms then unfold to us, in general and in
principle, the condition of the remnant and the
thoughts and feelings produced by the Spirit of

Christ in them

upon His personal

cumstances

they find themselves are not historically

and x. Hence these psal

Psal

i=>

Spirit of Christ
o as to display

the godly remnant, the holy seed that is in Judah
when all is ruined. The principles of their state, the

us.

of feeling unfolded in it, are broug

expression

from the pressure of circumstances ; but each moral
phase is exhibited, the different feelings to be pro-
duced by the Spirit of Christ in relationship to God.

The first, Psalm iii., gives the condition in general in
contrast with Psalm ii., and the support and confidence
of faith in it. The troublers of the godly man are
multiplied, haughty, and triumphing over him as
having no help in God ; but Jehovah is his shield.
He lies down in peace, and by faith sees his enemies
smitten and their power destroyed. Salvation belongs
to Jehovah, and His blessing is upon His people. Here
again, remark, we find the latter days ; and, though
surrounded by his enemies, the godly man rests in
peace and prophetically sees their destruction, and
blessing on Israel. It expresses confidence in God
in the midst of hostile numbers, and without re-
source. Christ has surely entered fully into this ;
but the place of the psalm is in the latter days,
after proof of the non-accomplishment of Psalm ii.,
at His first presenting Himself as Messiah to Israel.

Psalm iv. differs in this respect from Psalm iii.. of

which we shall see

but appeals

pies, that it is not

fcSALMS. 75

the sons of men, who turn all the glory that belongs
to the people of Jehovah, and especially to their king,
into shame ; but Jehovah has chosen the godly. The
light of Jehovah's countenance is his resource. In
Psalms iii. 4, and iv. 1, the experienced mercy of
Jehovah is referred to.

In Psalm v. the cry of the godly is presented, and
the character of God, as necessarily responding to that
of the godly, is appealed to as necessitating His hear-
ing him and judging the wicked. If the godly love
godliness, surely Jehovah does ; if the godly abhor
wickedness, surely He does. It answers to the "right-
eous Father " of the Lord in John xvii, : only there
the answer was heaven ; here, earth — the necessary
consequence of the difference of Christ's position on
earth and that of the remnant.

In Psalm vi. the remnant take another ground.
They are oppressed, their soul vexed, the extremity
of distress presses on their spirit, and their conscience
not being cleared gives the fear that Jehovah might be
against them in anger, and they look that Jehovah
should not rebuke them in anger nor chasten in hot
displeasure, which they had as a nation deserved
but which the redeemed heart deprecates. But they
look to be saved through mercy and saved from
death, and call on the wicked to depart, for Jehovah
has heard.

Psalm vii. appeals to Jehovah, on the ground of the
righteous and more than righteous dealing of the
godly with their enemies, that Jehovah may arise
and awake to the judgment He has commanded, and
that thus, by the deliverance of the remnant by judg-
ment, the congregation of the various nations of the
earth would compass Him about. He would then
judge the peoples, thus distinctly bringing out the
future judgment. Another point is brought out here.
The Lord judges the righteous man. If a man turn

III.-VII,

7G the books of the BIBLE.

not, but go on in his wickedness, His wrath will follow
him.

In all this we have the Spirit of Christ as it as-
sociates itself with the Jewish remnant, and in certain
respects Christ Himself called to mind ; that is, as
passing through the circumstances which enabled
Him to enter into theirs with truth (for we have
seen that the effect on His soul personally was never
what it is in the remnant). It is not His history, but
His sympathy with them. There are two principles
which connect Christ on earth and the remnant in the
latter days : He takes them in grace into His place as
on earth,* and He enters into theirs. As to the nature
and principles of their life, the righteous have the
sentiments of the Spirit of Christ as it would work
in their state. Their appeals are the expression of
this. And God allows their claims (though they have
not clear intelligence respecting this), furnishing in
the Psalms expressions to them. It is a need and a
desire too which the life that is in them legitimates to
His heart who can take account of the ground Christ
has laid for blessing, which makes Him righteous in
forbearance, though the righteousness, as to the Jews,
be not yet manifested. Their knowledge of what Je-
hovah is as respects integrity and oppression — what
He has ever been — makes them look for a deliverance

which seems impossible, f

There is another expression to note here — " how

* See Matthew xvii. 24-27, already when here below. This
may seem in a measure anticipation : still, He revealed the
Father's name to them.

t Leviticus ix. 22-24 strikingly shews this. The acceptance
of the sacrifice by God was not manifested till Moses and Aaron
had come out after going in (ver. 24) — Christ as priest and ~king.
Then the people worship, but Aaron blessed from the offering
before. We know by the Holy Ghost come out that the offering
has been accepted, while the priest is yet within the veil. An3
hence the full value of divine righteousness.

PSALMS. 77

long ?" It expresses the expectation of faith. God
cannot reject His people for ever : how long will He
deal with them as if He did, and take no notice of op-
pression ? Hence in one place He says, There is none
that knoweth how long. As a whole, then, these

psalms are a general exhibition of the state of the

remnant of the Jews before God in the latter day,
and the principles on which their souls stand as
godly ; — not as yet the strong outpouring of their
feelings under the trial of circumstances. Is Christ
then absent from them all ? Surely not, or the Psalms
were not here. Christ entered in sympathy into their
condition, forms the faith of their hearts in it by His
Spirit, is thus fully found in their low estate in the
best way. His own personal feelings when on earth
they do not express,* though He has learnt by His own
sorrows in like circumstances — blessed truth !— to have
a word in season for him that is weary.

We have now come to Psalm viii. which closes this
unfolding of the condition of the remnant, and the
counsels of God as to the rejected Anointed of Jeho-
vah. What is said is still by the mouth of the now
delivered remnant. " O Jehovah, our Lord !" In
vain have the heathen risen up against Him ! " How
excellent is thy name in all the earth ! who hast set
thy glory above the heavens." It is not now a king
in Zion — though surely that will be true ; but a glory
set above the heavens. It is not now merely the
people of the great King blessed; but wherever the
children of men dwell, Jehovah's name, Israel's Lord,

* I do not mean by this that none of the psalms dp. We
know this is not so, as Psalm xxii. notably shews ; nor that no
sentence is found in psalms which are not wholly of Him which
does express feelings He had. I have referred to several in the
course of these notes and stated the principle of their applica-
tion already ; but I here speak of the psalms I am treating of.
(Psalms iii.-vii.)

VIII.

78 THE BOOKS OF THE BIBLB.

is great. Is it now as setting the Christ on His holy
hill of Zion ? No, it is in setting the Son of man, not
merely over the children of men, but over everything
His hand has created in all places of His dominion.
He is set over all the works of His hand ; none are
excepted. He only is excepted who put all things
under Him. And who is this Son of man ? It is
one made a little lower than the angels for the
suffering of death, crowned now with glory and

and set (which

the Hebr

shews us is not yet accomplished) over all
the works of God's hands.* He could not be rejected
as Christ (even if that title was afterwards to be made
good by Him who laughs from heaven at the impotent
rage of the kings of the earth) without His having a
yet more glorious place destined to Him in the counsels
of God — the being gloriously crowned in heaven, and
set over all things. Son of God and (Son of David)
King in Zion was His title on earth, f

But His first rejection in this character throws Him
out into this wider glory He had faithfully acquired
too, — what belonged by divine committal to the Son
of man. Hence we see in the Gospels the Lord charg-
ing His disciples to say no more that He was the
Christ (for He was now virtually rejected by Israel),
because the Son of man must suffer and be rejected,
delivered to the Gentiles, die, and rise again. (Luke ix.)
This was grace to Israel therefore ; but to man, to man
in Christ. Still Israel's Lord, Jehovah, was thus ex-
cellent in all the earth. This is that with which the
psalm closes, as the proper result in the mouth of the
remnant, though it was brought about bv, and depen-

dent

God. in the presence of

&

His enemies, and

* The littleness of man compared with the creation on high,
gives occasion to the revelation of God's counsels in man.
| Compare John i. 49-51.

PSALMS. 79

oppressors and the pride of the enemy, and of the
relentless pitiless persecutors of His saints and people,
has chosen the weakest things of the earth to perfect
praise.

We have had an example of this — a little anticipa-
tive example of this — in the reception of the rejected
Christ riding into Jerusalem. It shall be fully accom-
plished in the last day. Then He had witness given
to Him, as Son of God in raising Lazarus, as Son of
David in thus riding into Jerusalem, as Son of man
when the Greeks came up. But then He must die to
have this last glory. (John xi., xii.) In the last days
all shall not thus fail on earth. It shall be accom-
plished in power. Meanwhile He is crowned with
glory and honour in a better place. The psalm has
an elevated and enlarged energy, as is suited to the
reat deliverance celebrated. Creation makes man so
little in himself. What is he when we consider this
vast and shining universe ? But glance at Christ, and
you see all its glories grow dim before the excellency
of Him under whose feet all is put. Yea, they are
lighted up again by that glory. Man is indeed great
and above all in Him, the Son of man set over all
things.

It is not the place here to enlarge on the use of
this psalm in the New Testament ; but it makes its
use and import very clear. In 1 Corinthians xv. we
see that it is accomplished in resurrection. In Hebrews
ii. we see that the subjection of all things is in the
world to come — that they are not yet put under
Christ's feet, but that He is crowned already with
glory and honour. Ephesians i. shews that the church
is united to Him in this place of glory, but that does
not at all enter into the scope of the psalm. It was
part of the mystery hid from ages and generations.

Before passing on, I would briefly review the ground

VIII.

SO THE BOOKS OF THE BIBLE.

we have gone over in these introductory psalms. First,
the remnant in the latter day is set before us ; then
the counsels of God as to Messiah, but the kinsfs of
the earth and the rulers setting themselves against
Jehovah, and His Anointed. Yet He will be set king
in Zion. Then Psalm iii. to Psalm vii. present the
great principles on which the remnant will have to
walk under the circumstances in which they find
themselves, Christ being rejected. They do not afford
us the deep expressions of feeling which the extent of
distress brings out, but only the sentiments produced
by grace in their position, so far as they are needed to
give a voice to the feeling of grace and faith in it :
Psalm iii. to Psalm v. confidence; Psalms vi., vii., bow-
ing of heart under distress ; Psalm iii., simple confi-
dence ; Psalm iv., appeal to the God of righteousness,
and the path of the righteous marked out ; Psalm v.,
he cries to Jehovah, because He discerns between the
evil and the good, and the wicked thus must be re-
moved, and Jehovah bless the righteous that trust in
Him ; Psalm vi., mercy is appealed to, as, distressed
in spirit, he entreats Jehovah not to rebuke him in
anger, and Jehovah has heard him in his distress to
save him from death ; Psalm vii., he appeals against
his persecutors, contrasting their conduct and his own
towards them, but Jehovah judges His people.

These are the great elements of relationship between
Jehovah and the remnant of His people in that day.
How precious it will be for the remnant to have their
faith sustained and given words to, above their fears,
by these gracious witnesses of the Spirit of Christ, to
guide them, and justify their best hopes, and calm
their justest fears ! It is not difficult, I think, to
understand why Christ could not personally have the
feelings and desires here expressed, and yet animate
by His Spirit prophetically these same desires in the
remnant, and enter into all their circumstances in

PSALMS. 81

sympathy. He came from heaven, and never lost the
spirit that breathed there, though He was in the cir-
cumstances which earth brought upon Him ; but that
spirit is love. He was above evil in the power of love,
and the consciousness of divine feelings which the Son
of man who is in heaven would have, though He passed
through every sorrow which the Son of man on earth
could be subject to. He went through all the distress
that sin and man's relentless enmity and the insensi-
bility even of His disciples* could bring upon Him ;
but, while only the more sensible of it and feeling it
the more deeply because He was perfect, He was
above all the evil in love in the personal perfection
of good. The remnant will not be so. They will be
sustained of God, yet not only in the midst of evil,
but under it, pressed by it, by the sense of guilt, by
fear of wrath — not merely the deep sense of wrath,
but a personally sifting dread of it. There is no de-
liverance for them without the destruction of their
enemies ; and they desire it. These are Jehovah's
enemies too, and their desire is right. (See Psalm
vi. 5,7, 10.)

This Christ, as we have said, did not. He was above
all this enmity in heavenly love and through known
communion with His Father, whose will He had peace-
fully to do in known approval : until, in the end, He
entered into that dark valley, where, for our sakes and
Israel's, He was indeed to meet wrath, but there His
converse was with God. As to His human enemies,
He only says, " If ye seek me, let these go their way,"
and all were prostrate before Him, and it is His to tell
them in peace, " This is your hour and the power of

darkness." Hence Himself, love divine, passing through

every sorrow that Israel or we may have to pass
through, He did so personally in love. All was felt,

* Not once did they understand what He said to them.

VOL, II.

G

82 THE BOOKS OF THE BIBLE.

but He was above the evil in love to men, being in
erfect communion with heaven and its loving favour,
n this He is a pattern for Christians, not for Israel.

But He really went through all that the remnant can

ever go through, yet was free enough from any power
over Him to feel for others in it. This He does per-
fectly, and prophetically inspires the expressions of
faith to those who, not knowing yet heavenly love and
deliverance, are pressed under it ; and gives utterance,
by the prophetic Spirit towards God (as the Spirit
would in such), to the sense of their oppression of
heart which circumstances give occasion to, when
divine favour and deliverance are not known.

No one can enter into another's sorrows under this
oppression so well as one who knows the cause of it,
and what that produces in respect of relationship
with God, but is not in it. Christ has been in all
their affliction, and felt it, but not felt, as to others,
what those who are under it, and necessarily and
rightly occupied with themselves, feel. He felt for
His oppressors with heavenly love. His sympathy,
being perfect, has, by the prophetic Spirit, entered
into all the remnant's circumstances and feelings, and
given divinely-furnished expression to them. The
heart may rise up and say, It is an easy thing to
give it by the prophetic Spirit if He is not really in
it. I answer, He was in every part of the affliction to
the full, and infinitely more than the remnant ever
will be, having suffered, withal, that which they never
will because He has. But does His having a better
feeling in that into which He entered hinder His
having perfect sympathy with them ? It enables
Him to have it, as regards all the distress, which
came from Satan, and from God when it was not
merely a question of feeling for those from whom the
distress came, when He was suffering Himself. He
went through all in the same way (only much more

PSALMS. 83

deeply) than they ; and, as to a part and the deepest
part of it, took on Himself what they never will

have.

When the remnant are in the same sorrows, not
knowing divine favour, He will minister to them, and
through these psalms, all the feelings which God can
look upon with approbation and listen to. He will
conduct their souls through them. How often in trial
when we hardly dare to express what we feel (for fear
of offending God, in the uncertainties of a cloudy
faith) does a text which utters our sorrows in a way
which, being in the word, must be right, assuage the
heart and give confidence in looking up to God ! So

be

and

the

historically

land. The great principles having been laid down
(the remnant — Messiah — trial in the midst of Israel
through His rejection — a path He had learnt in
person — glory in the Son of man), we get in these a
preface as regards the circumstances, a laying of them
down, that the scene of the exercises, the state of
things which gives rise to these, and the deliverance
wrought by the judgment of God, may be plainly

before us.

We may remark here, in confirmation of previously
expressed judgments, that the righteous man, Messiah,
according to the counsels of God, but rejected (with
the consequent sorrows of the remnant into which He
thus enters), and in result glorified as Son of man, and

hands

before

ourselves at once (when entering on the historical
detail of circumstances) in the last days, the right-
eous remnant being under the oppression of the
wicked and the heathen. Messiah, in Spirit, in the
oppressed remnant, owns the righteousness of Jo-

IX,

84 THE BOOKS OF THE BIBLE.

hovah, in judgment, sitting on the throne judging
right.

Remark the great difference here, in passing, be-
tween the celebration of the righteousness of God,
sitting in the throne, judging right, and vindicating
the righteous man from the oppressor, and Christ on
the cross, who was not vindicated on the earth, but
declares Himself forsaken of God (His enemies, out-
wardly, having all their will against Him), and then
righteousness being established in a heavenly way, God's
righteousness in setting Him at His own right hand in
the heavenly places. " Of righteousness, because I go
to my Father, and ye see me no more." As regards
this righteousness, He was taken completely out of
the world, so that the disciples — as in flesh, as was the
case with the Jews — saw Him no more. He had orlori-

fied God, and was glorified in God, as God had been in

Him. The righteousness which judged the oppressor,
though executed by God who alone is really righteous
and has power, had its sphere and measure in earthly
government, and in discerning the righteous and the
wicked among men, the oppressed and the oppressor.
It was connected with the righteous government of
God. The clear apprehension of this difference is a
key to the whole frame of thought in the Psalms.

Another point, it may be useful to remark, is this.
In the English translation several words are translated
people: D}J,* *ftVf in the singular, people, or my people,

(Israel) : D^HJ heathens or nations, that is, those out-
side, who are in contrast with Israel as the people of
God. Israel is once so designated to mark its guilt,
Psalm xliii. 1. D^DN7§ the peoples and nations in

• •

general on the earth, the various races of mankind ;

* Psalm iii. 7. t Psalmiii. 9. (Here "thy people," the same
practically.) J Psalm ii. 8. The Hebrew references are to
the verses in Hebrew. § Psalm vii, 8,

PSALMS. 85

D S D#* peoples in the plural, I think the nations viewed

in connection with Israel restored and taken into re-
lationship with Jehovah.

To turn now to the psalms before us: Psalm ix.
presents to us Jehovah, the Most High (the names of
God which connect themselves with the Jews, and the
millennial accomplishment of the promises made to
Abraham), delivering the people by judgment from
the oppression of the heathen, and destroying the
wicked. The delivered Jew celebrates this goodness
which has maintained the right and cause of the
righteous. The Spirit of Christ speaks fully in this,
as having taken up their interests. It is really His
right. If the Jew has any, it is through Him. If
they say it, He has put the words in their mouth.
Indeed, if Christ had not entered into their sorrow,
and given them these words, they could not have said,
My right.

Let us consider this (as to circumstances) first lead-
ing psalm with somewhat more detail. The humble
and oppressed one praises God with his whole heart,
under the double name of Jehovah and Most High.f
The turning back of his enemies is not merely a
human victory. They fall and perish before the
presence of Jehovah Elohim. But this was to main-
tain the right and cause of the godly one — really the
right and cause of Christ, who had thus thrown Him-
self into their portion in gracious sympathy. In verse
G a very important principle is brought out for faith
at all times, then to be verified in fact. The efforts of
the enemy here are for time. He can destroy, if God

a

* Psalni vii. 9.

t These names are not without importance. One is the
abiding name of God in Israel, His memorial for ever; the
other, the millennial name of God introduced by the judg-
ments spoken of in the psalni. Compare Psalm xci. and
Genesis xiv. 19, 20.

IX.

86 THE BOOKS OF THE BIBLE.

allow, present prosperity. The Lord endures for ever.
We have only to do His will by the way. He has
always His way at the end. That will which we do
by the way, perhaps in sorrow and suffering then, will
surely reign at the end of the way. Destructions were
now to come to a perpetual end — the cities and their
memory had been destroyed. Jehovah endures for
ever.

We have heard of the patience of Job — that was by
the way ; we have seen the end of the Lord — that is
the ground for faith. It walks with Him who cer-
tainly has the end at His command. He shall endure
for ever — has prepared His throne for judgment. He
will judge the world universal in righteousness, and
minister judgment to the peoples in uprightness. This
was the public character of Jehovah. But there was a
private part of His character, so to speak, the making
of which however also public, is the great subject of
the psalm ; and indeed, with that first public one, the
great subject of all the psalms. Both are known only
to faith, but are celebrated beforehand. This second
part is this : Jehovah is a refuge for the oppressed, a
refuge in times of trouble. The result is confidence in
Jehovah at all times on the part of those who know
His name. The intervention of Jehovah in that day
in favour of those that seek Him will make good this
name everywhere.

Another point is brought out also. Jehovah dwells
in Zion as thus revealing Himself. His doings, what

He does for the display of His name through judg-
ment in favour of the remnant, are to be declared
among the peoples — another word than that often
used,* and signifying, I apprehend, the peoples that
He owns — that they may be able thus to trust in
Him. He is returned thus to Zion at the close.

* DW- In verse 9 > D^DNS

PSALMS. 87

Verses 13, 14, are the cry of the remnant, and on
the ground of mercy, that their hearts may praise
Jehovah in Zion, as well as because of His judg-
ments ; verse 15 celebrates the judgment ; and the
moral, so to speak, is told in verse 16. Jehovah is
known by the judgment which He executes. The
way in which this psalm serves as a preface for the
understanding the scope of the book, and its applica-
tion to the last days, is evident. Once seized, it
largely helps in the intelligence of the whole book.
In verse 17 the wicked,* be they who they may,
Jew as well as Gentile, and indeed particularly the
Jew, and all the nations who forget God, - )* are shewn
to be rejected and judged, and to have their place in
hades by judgment. And in this God remembers the
needy, for the destruction of the wicked is their de-
liverance. Hence for this, for Jehovah to arise, is the
cry of the remnant. This feature explains certain ex-
pressions in the psalms to which I have before alluded

the demand for judgment. Compare the characters
of the judged ones in Romans i., ii. Only there the
wrath is from heaven, not governmental on earth from
Zion ; and a greater moral development will be found,
as was to be expected, and not the external judgment
of nations. $

The body of Psalm x. depicts the state of things in
the last days, until Jehovah arises to judgment, and

* Here in the plural. The difference is sometimes important,
because, as Paul says, there is that wicked one.

f Had not liked to retain God in their knowledge.

X In Revelation iv. are found the character of the seraphim
as well as of the cherubim, as prefacing, I believe, the judg-
ments there, as characterised as being according to the holy
nature of God as well as governmental. It is true the applica-
tion of Isaiah vi., where alone the seraphim are found, is to a
governmental judgment, because grace preserved a remnant.
But the incompatibility of Jehovah and uncleanness — with man
in himself — is what the prophet sees.

TX., X

88 THE BOOKS OF THE BIBLE.

more especially the character of the wicked, for he is
known by his character, and is especially to be found
in the Jew. Compare Isaiah xl.-xlviii. and xlix.-lviii.:
in the one passage, the question being particularly
idolatry and Babylon ; in the second, the rejection
of Messiah (the two capital sins which bring the
Jews to judgment — Jehovah, and His Anointed).
The wicked in his pride acts upon that which is

seen ; as the righteous by faith on the character of

Jehovah, faith in Him. The wicked boasts himself
in his heart's desire, and blesses him (counts him
happy, that is) whom Jehovah abhors. He pursues
his plans without conscience, seeking to destroy the
humble by craft, and reckons that God has forgotten
him. How well Christ could help them here ! The
humble cry under the oppression. Why does Je-
hovah stand afar off, and hide Himself in the time
of trouble ?

They were far indeed from being where Christ was,
yet the shadow, so to speak, of that sorrow was pass-
ing over them, but they could hope in God. So in
verse 12. They call upon God to lift up His hand
not forget the humble: why should the wicked con-
temn God ? Jehovah has seen it and will requite ;
the poor committed himself to Him, Verse 16 to the
end celebrates Jehovah's coming in in reply, and its
results. Jehovah is King for ever; the heathen are
perished out of His land. There is the public judg-
ment ; now the secret of the Lord. Jehovah has
heard the desire of the humble. He prepared their
heart, and then hearkened ; and that hearing will be
in judging, in being Judge for the fatherless and the
oppressed, so that the man of the earth, he who had
his strength and hope there, should no more oppress.

One or two remarks are required on both psalms.
There are two parties, and in a certain sense three,
besides the poor humbled remnant who wait upon

PSALMS. 89

God : the heathen (goiim), strangers to Israel, who
oppress them, enemies of God ; and the wicked, then
more especially among the Jews, as we have seen. I
have said three, because the wicked are spoken of in
a double way. In general, indeed exclusively so in
Psalm x. and each time it is used in Psalm ix., except
verse 17, it is in the singular. In verse 17 it is plural,
to shew that all of them will be cast down into sheol.
In the singular it is, I judge, characteristic ; yet I
doubt not, there will be one special wicked one, hara-
sha, 6 avopioq, the antichrist, but known here cer-
tainly by his character, not by a distinct prophecy of
his person. The dvofikt is manifested, but not o avofiog,
and it is not confined to one. The analogy of this,
with the circumstances in which Christ was in His re-
jection on earth, is very plain, as is the case with all the
forms of wickedness. The very Trinity is imitated in
mischief in the Apocalypse. There is the city of cor-
ruption, as the bride of Christ ; and so on.

Up to this, save as the Messiah of God's counsels
was brought out in Psalm ii., the righteous man was
given characteristically, and here it was necessary to
characterise the whole party opposed to Jehovah and
His Christ, though one may be the concentrated ex-
pression of this character. The remnant were to
judge by this character morally. Next, remark, these
wicked ones are judged with the heathen; they all
come together under the same judgment. The wicked
shall be turned into " sheol/' and all the heathen who
forget God. So verse 5 : " Thou hast rebuked the
heathen, thou hast destroyed the wicked." Psalm ix.
is, as we have seen, the general view of Jehovah's in-
tervention in judgment. In Psalm x. we have par-
ticularly the position of the sorrow and trial of the
remnant within. Hence we find the wicked (man),
not the heathen until on the execution of judgment
they are found too to have perished out of Jehovah's

x.

90 THE BOOKS OF THE BIBLE.

land, so as to identify the judgment with the general
statements of Psalm ix. How completely this all
answers to the history we have of the latter days, I
need not say.

What the righteous remnant are to do when the
power of evil is thus dominant in Emmanuels land,
Psalm xi. treats of. Psalms xi.-xv., as I have already

remarked, give the thoughts and feelings of the rem-

nant at that time (that is, consequent on the state of
things spoken of in Psalms ix., x.). I will now trace
the outline of these five psalms. Psalm xi. presents to
us the righteous repelling the idea of quailing, as void
of resource, before the godless wickedness of those
who fear not God. He trusts in Jehovah. Still the
wicked, with all will, seek the destruction of those
who are true of heart. And if all human resource
fails — all that was a ground on which hope could be
built for the earth, what was the righteous to do ?
Jehovah is as stable as ever. He is in His holy
temple — has His place on earth, which faith owns,
let it be ever so desolate; and His throne is in heaven:
no evil can enter there, and it rules over all.

But there is more than this. If He abide in sure
repose, because Almighty and far above all evil in
heaven, He looks on the earth — He governs it, for
this, not the assembly's heavenly portion, is our sub-
ject here and indeed in all the Old Testament. His
eyes behold, His eyelids try, the children of men.
This is a most solemn and consoling truth for those
in trial. But the ways of God in government are
still further revealed. The Lord tries the righteous*
so the history of Job, a picture of what happens to
Israel, teaches us. The present state of things is not
in any way a revelation of the government of God.
Faith knows God has the upper hand, and that all
things work together for good to those that love Him ;
but immediate government, so that the present state of

PSALMS. 91

things should shew the result of God's estimate of
good and evil here below, is not in exercise. If it
were so, no evil could be allowed. The righteous
would flourish, and all he does prosper. But it is not
so. The assembly, meanwhile, has her portion out of
the world, has her place of abode where Christ has
gone to prepare her one. She suffers with Him and
will reign with Him. But as to all His saints, He
tries them ; as to the wicked, whom He abhors, upon
them He will rain judgment, snares, and fire and brim-
stone; for the righteous Jehovah loves righteousness,
His countenance beholds the upright. Here is the
clear ground for faith then, when the remnant are in
trial. God beholds — He tries the righteous, and will
in due time execute judgment. It involves this : the
righteous Jehovah loves righteousness.

Such is the general basis of the godly man's confi-
dence and walk ; but they are not insensible to the
evil, but can present it to the Lord. This is the
subject of Psalm xii. "Help, Jehovah, for the godly
man ceaseth." Jehovah will cut off the proud and
deceitful lips. It is the character of the wicked. He
knows no check, no bridle to his will — says, Who is
lord over us ? But it is just for his oppression of the
poor that Jehovah arises. God's word, on which these
had relied, and which promised help as the necessary
witness of Jehovah's character to which they looked,
is a sure and well-tried word. It will bear infallibly
its promised fruit. There is nothing deceitful in it.
Jehovah will keep His poor from the generation of
the wicked. But the wicked have full scope when
the worthless are exalted on high.

In Psalm xiii. the righteous is reduced to the lowest
point of distress as far as evil from men goes. It is
as if God had entirely and definitely forgotten him.
His enemy was exalted over him, and he taking
counsel in his heart ; but then he cries — looks to

XI.-XIII.

02 THE BOOKS OF THE BIBLE.

Jehovah to hear lest he should perish on the one
hand, and his enemy on the other have to say he
had prevailed. But he is heard, and sings to Je-
hovah, in whose mercy he had trusted, and who deals
bountifully with him at last.

In Psalm xiv. the evil has reached its climax in
God's sight. What is ever true of flesh is now-
brought up under God's eye at the time when He
is going to judge. Man rises up in pride before

Him : vea. He iuderes because flesh does so. He

down to see if any understand or seek Him amongst
men ; but there, are none. A remnant indeed wrought
in by grace, whom He already owns as His people
(ver. 4), are there, and these the wicked eat up as
they would bread — they do not call on Jehovah. It
is man's full-blown pride and wickedness ; but all is
soon changed: God is in the congregation of the
righteous. Fear falls upon the proud, who but a
while ago were scorning the poor for trusting Jehovah.
The seventh verse shews us that all this is anticipa-
tive and prophetic, and where and how it will be ac-
complished. It is the desire of the godly one according
to the intelligence of faith. He looks for it, note, out
of Zion, not content till Jehovah establishes praise
there. The people too, remark, are seen as in cap-
tivity.

Then comes the inquiry — who is the person that

will have a share in the blessings of that holy hill,
when the Lord shall have established the seat of His

power

Psalm

of heart in

while the godly (when

— he in whom is upr

Remark here,

wickedness has entirely the upper hand, and the
foundations of human earthly hope, even in the
things that belong to God on the earth, are destroyed,
and wickedness is in the place of righteousness) look

PSALMS. 93

above and see God's throne immutable in heaven, and
thus all in heaven and earth brought into connection ;
yet, as to the point they look to, it is Jehovah in His
holy temple and deliverance coming out of Zion ; and
so it will. (See Isaiah lxvi. G.) The immutable throne
in heaven will establish in sure power the long desolate
throne upon the earth. Jehovah will be in His temple,
but will reign in the Person of Christ in Zion. This
is Jewish deliverance and according to just Jewish
hopes.

There is one important general remark to make here
— the sense of full relationship with Jehovah is en-
joyed. Whatever the trial, whatever the condition of
the remnant, the wickedness of the people, the oppres-
sion of the Gentiles in the land, the faith of the rem-
nant contemplates its relationship with Jehovah. And
hence Jehovah is viewed as in His holy temple, though
there is as yet no manifestation of His power. We
have not, therefore, the remnant as yet entirely cast
out, nor is the power of Antichrist here contemplated
as manifested. When he sets up his power, there
will be open apostasy, and the faithful will be driven
out. But the wicked and the Gentile, as such, in
the land, are contemplated. We learn clearly from
this psalm (xi.) that the wicked is characteristic. It is
plural, except verse 5 where it is in contrast with the
righteous.

These psalms, passing over the driving out from
Jerusalem, go on in hope to another scene — the de-
liverance wrought by Jehovah when He is indeed re-
turned to Jerusalem ; not the destruction of Antichrist
by the Lord coming from heaven, but the driving out
of the Gentile oppressors by Jehovah established in
Zion. Hence all Israel is brought in. (Psalm xiv. 7.)
And their salvation comes out of Zion. Hence these
psalms, as far as they refer to Christ, look at the time
in which He walked on earth before His final rejec-

xiv., xv,

94 THE BOOKS OF THE BIBLE.

tion. They do not, save Psalms ii. and viii., directly
refer to Him, but to the remnant. But in His public
path on earth, He did, from His baptism by John

ptist, associate Himself

the close He tasted in grace their final

i close of their history.

them

These psalms present to us the state of the remnant
while still having their place among the nations who
have not yet openly broken, in apostasy, with Jehovah,
but whose wickedness is in fact shewing itself, and
ripening to its highest pitch. And they pass over, in
faith, to the time when Jehovah, seated in Zion, de-
livers His people, casting all the Gentiles out of His
land, all Israel being restored from their captivity.
The whole latter-day scene, except the last half- week
of Antichrist's power, is before us. Jehovah is still in
Eis place, as publicly owned. It was just thus in the
Lord's days. In Psalm xiv. 5, Elohim is spoken of,
because it is not relationship which is there in ques-
tion, but God Himself in His nature and character.
Not man, or anything human, or even Satan's power,
was there ; but God was in the generation of the
righteous.

With Psalm xvi. we begin a very important series of
psalms — those in which the connection of Christ Him-
self with the remnant is brought before us by the
divine Spirit. In Psalm xvi., Christ takes formally
His place among the remnant. It is quoted by the
Apostle Peter to prove His resurrection, and the
principle of it is referred to in the Epistle to the
Hebrews to shew His participation in human
nature.* After examining many critical authorities,

Hebrews ii, is literally from

via

PSALMS. 95

I adhere to the English translation of the second

verse.

om

position. "But

" said unto the Lord," not to " extendeth not to thee."
He says to the Lord, " My goodness .... to the saints,
. ... in them is all my delight." Thus this psalm
has a most important and deeply interesting place. It
is Christ taking His place in grace amongst the poor
remnant of Israel, — of the servant to tread the path
of lifft which none as in flesh had found in this world.

through death to beyond

& wA v ~t>

there was fulness of joy. He takes the place of de-
pendence, of trust, not of divine equality. And He
who says He does not, must have had title to do so, or
need not have said it. He was taking another place. He
takes the place of servant, and calls Jehovah His Lord.
Nor was this all. He takes a place, however alone He
might be in perfection and perfect in doing it, with
the saints on earth. And this He does, not merely as
a fact, but with the fullest affection. His

them. He joys to call them the excellent of the

earth.

Note further, it is not with the heavenly saints He

associates Himself, nor are those of whom He speaks
here united to Him in heaven, but He associated with
them. Some may go to heaven by that path of life of
which He has Himself left the track, but His associa-
tion with them, and theirs with Him, is under the
title of the excellent of the earth.

We may further remark, that the whole psalm
breathes this spirit, and takes this place, of depend-
ence, so precious for the poor remnant. It is not,
Destroy this temple and / will raise it up in three
days — that was taking a divine place. His body was
a temple ; He raised it up Himself. Here He leans as
man on Jehovah — in both perfect. " Thou wilt not
leave my soul in hell, nor wilt thou suffer thy Holy

96 THE BOOKS OF THE BIBLE.

One to see corruption." Let us now consider the con-
tents of this psalm in more detailed order. We have
already noticed the first verses ; but the principles are
of the last importance, as presenting Christ taking this
place, so that I return to them.

Messiah looks as man to God to preserve Him. He
takes the place of man* It is not merely a Jew
already there calling on Jehovah, but a man with
God. He puts His trust in Him. The principle of
trust Paul alleges in Hebrews ii. as a witness that
Messiah was the true man. Next, He takes the place
of a servant. He says to Jehovah — for now He takes
His place before Him — " Thou art my Adon, my Lord."
This is a definite and distinct place. He moreover
takes His place, not in divine goodness towards others,
but before God in a man s place. My goodness, He
says, extendeth not to thee. Thus He said to the
young man who came to Him, " Why callest thou me
good ? there is none good but one, that is God." But
though in truth alone, looked at in His relationship to
man, for all were sinners, He takes His place with the
remnant, the excellent of the earth. This He did
historically, when He went to the baptism of John
Baptist, with those whom the Spirit led to God in the
holy path of repentance. They went first there. He
associates Himself with them in grace. Still, we look
on to the full result in the last days even here. He
will not hear of any God but Jehovah. The sorrows
of those who did should be multiplied. Jehovah
Himself was His portion, and He maintained Him in
the sure enjoyment of that which He was to enjoy in
the purpose of God, and pleasant was the place where
the lines had fallen to Him. It was Jehovah's inherit-
ance on the earth that was His portion, and this is
specially in Israel. Such was His portion ; but then
there was His path first. Here He blesses Jehovah
too. His counsel was always His guide. He walked

PSALMS. 97

by it. The secret of Jehovah was with Him to guide
Him ; and away from men, when all was brought into
the silence of His heart and its inmost feelings, His
own inmost thoughts were light and guidance. It is
ever so when we are in communion with God ; for,
though in the heart (such thoughts are always His
light in it, the fruit, and the moral fruit, of the work-
ing of His Spirit) there was the positive direction and

guidance of Jehovah, and those inward apprehensions

of His soul, the result of divine work in it.

In Christ of course this was perfect. It is well,
while judging of all by the word, not to neglect this

working of the soul, as moved and taught of God.

The mind of the Spirit, in moral discernment, is found
in it. Besides this guidance, there was positive pur-
pose of heart. He had set Jehovah always before
Him. This only direction did He follow, and because,
of His being near, and at His right hand, He would
not be moved. It was not self-dependence, but trust
in Jehovah. This was indeed the path of life,
though as yet unmanifested in visible power. (Com-
pare Rom. i. 4.)

Hence He would rejoice through all, and pass
through death with unclouded hope ; His flesh should

rest in it ; as a man He did not fear it. Jehovah,
whom He trusted, would not leave His soul in hades,
nor suffer His Holy One to see corruption. Soul and
body, though going respectively to the place of de-
parted spirits and the place of corruption, would not
be left in the one or see the other. Jehovah would
shew Him the path of life through, but beyond, death.
How blessedly He did so ! It led up to brighter joys
than Israel's blessing, among whom He had come to
sojourn. There indeed the excellent of the earth could
not follow Him. (John xiii. 33, 3G ; xxi. 19.) He
must first dry up the waters of Jordan for them, sysd
make it the path for them also where He was gorr.

VOL. II. xvi. n"

98 THE BOOKS OF THE BIBLE.

For that path, since it led through death, must lead, if
it was indeed the path of life, to what was beyond it
the presence of Him, in whose presence there is ful-
ness of joy and at whose right hand are pleasures for

evermore.

Such is the blessed issue and result of the Lords
path across this world, where He took His place
among the saints, and trod, in confidence on Jehovah
(into whose hands He committed His spirit), the path
which, if He took us up, must lead through death, and
then found the path again in resurrection, and so as
man up to Him with whom is fulness of joy. The
Spirit of holiness marked the life of the Son of
God all through. He was declared to be such, with
power, by resurrection; but, being man, passed up

into the presence of God. The holy confiding life
found its perfect joy there. He is (blessed be God, and
the name of that blessed One who has trod this path !)
our forerunner.*

Let us dwell for a moment on the connection of
this with other scriptures, partially referred to. It
is of importance, as shewing Christ's position in the
midst of Israel, and the difference of their associations
with Him, from those of the saints of the assembly.
And besides that, we get the divinely perfect feelings
of Christ Himself in this position : He is in association
with the saints in Israel ; only He voluntarily takes it
(that is, that into which they are called out in witness
of their return to God). We see (Heb. ii. 13) that
this association is with those that are sanctified. He
makes one company with that pious remnant mani-
fested thus for God. He is not ashamed to call them
brethren, having taken up their cause and con-

* Compare as to a special aspect of this, John xii. 23, 24 ;
and the Lord's consequent place, in chapters xi. xii. xiii., as
wb have seen, had given testimony to His place according to
Psalm ii. See note, p. 67.

PSALMS. 99

sequently beeomc man, become flesh and blood, be-
cause the children whom God had given Him partook
of it.

We see that He really became man, but to identify
Himself with the interests, and to secure the blessing
of the saints,*" of the remnant, of the children whom
God was bringing to sdorv, and who are distinguished
from the mass of Israel, to whom they were to be a
sign. (See Isaiah viii. 18.) In this passage the condi-
tion of this remnant and the expectation of better
days are considered. Leaving aside the assembly
which is not the subject of prophecy, the passage
passes, as we often see, from Christ's personal con-
nection with the saints in Israel to the position and
portion of these saints in the last days. This is with
sufficient distinctness given us in this passage of Isaiah
to help us much in understanding the way in which
the Spirit of God does pass from the previous history
of the saints in Israel over to the last days, leaving
out the assembly altogether. Christ, in spirit, contem-
plates these only — His connection, that is, with the
remnant of Israel, and so far with the nation, and
thus passes over the whole history of the assembly, to
Himself again in the same connection with the nation
in the last days.

" Bind up the testimony," He says (Isaiah viii. 16,
17), "seal the .law among my disciples, and I will
wait"]* upon Jehovah, who hideth his face from the
house of Israel, and will look for him." This was
when He had become the rejected sanctuary and the
stumbling-stone.

It continues to the final glory, when Israel shall
possess Him as the Son born to them. (Isaiah ix. 6, 7.)

* Thus, becoming man, and through glorifying God in His

work as man, He has also title under God's gift over all flesh.

t This is the passage quoted in Hebrews ii. — " I will put my
trust in him."

XVI.

100 THE BOOKS OF THE BIBLE.

If we do not abstract the assembly, it is impossible
to understand the prophecies of the Old Testament.

The assembly has her heavenly portion, but Christ
can consider His relationship with His earthly peopls

separately.

To return to Psalm xvi., the reader will remark the
reference to idolatry (one of God's great controversies
with Israel) in the fourth verse. From Matthew xii.
43-45, and Isaiah Ixv. we learn that the Jews will fall
into idolatry in the hitter days. Jehovah alone is
acknowledged by the prophetic Spirit of Christ. It
is after this is all done away that He will rejoice, in
the days that are to come, in the portion which Je-
hovah has given Him with the excellent of the earth.
The certainty of this hope is connected with the re-
surrection (which is a necessary condition to its fulfil-
ment, and which the favour of Jehovah secures to His
Anointed) in all the virtue of that power which will
not suffer His Holy One to see corruption. Hence the
apostle refers to the sure mercies of David ; that is, to
the accomplishment of all God's promises to Israel, as
a proof that Christ was to rise from the dead now no
more to return to corruption. Nothing can be more
beautiful (if it be not His death) than the expression
of the Lord's feelings given us in this psalm — the ex-
pression by Himself of the place He has taken, and
that with the saints. Jehovah is His own portion.
How truly was it so ! What other had He ? Yet
His delight was in the saints. Do we not see it in
His disciples ? With the first step of spiritual life in

the remnant, shewn in their going to John's baptism

of repentance, He identifies Himself who surely had
no need of repentance. So, as a faithful man, an
Israelite, He sets Jehovah always before Him. So,
even in death, He rests, in confidence, on Him for
resurrection, that path of life through, and in spite of,
death (and which He has opened for us), and there

PSALMS. 101

Jehovah, God, His Father's presence, is (He knows)
the fulness of joy ; at His right hand pleasures for
evermore. This is the highest proper joy of the mind
and Spirit of Christ ; not glory, but the presence of

God.

The key to Psalm xvi. was in the words, " In thee do
I put my trust ;" to Psalm xvii., " Hear the right." In
Psalm xvi. we have seen the blessed path and working
of that spirit of confidence. It is, though the same
spirit works in the remnant, essentially applicable to
Christ Himself in Person. Psalm xvii. doubtless
applies to Him also, but not so entirely so. It is on
somewhat lower ground, though one on which the

& « ,

Spirit of God speaks. We see distinctly that it con-
templates others, though not without Christ, in verse

11. " They have now compassed us in our steps.
Still Christ is found here: without Him none really
could say to purpose, Hear the right. It is an appeal
to the judgment of Jehovah, God, coming forth to
vindicate the righteousness of Him that cries to Him.
The godly remnant will be, in the main, delivered from
their deadly enemies. Jehovah will arise and disap-
point them.

Still some will fall, even of the wise (Dan. xi.) — ■
Christ Himself, the perfect One, though for more
glorious reasons, still in sympathy with His people,
did. Hence the righteousness goes higher up than

the present deliverance by God's government of the
godly remnant on earth to a result true of Christ; and
a comfort for the faith of all those who may fall under
the oppression of the enemy. "I will behold thy
presence in righteousness ; I shall be satisfied when I
awake up after thy likeness." This is fully true of
Christ, who is before His Father in righteousness, and
is the very image of the invisible God — He in whom
He is displayed in glory. But He traces the path He
trod as the righteous One on earth, in the midst of

xvi., xvii.

THE BOOKS OF THE BIBLE.

evil, and where He underwent the temptations of the
enemy. First, there was perfect integrity of heart,
and that in the most secret thoughts of it. There was
purpose not to transgress. In obedience the words of
G ocl's lips guided Him ; and thus the paths of the
destroyer were never an instant entered on ; the words
of God s lips never lead there. This the Lord shewed
in His temptation in the wilderness. In the paths of
Jehovah He looked to Him to hold up His goings.
This is a part of righteousness in man — dependence.
He called on God, sure that He would hear Him.
This is the confidence we have. Such was His path.

He applies it then as the ground of looking for the
intervention of God's power to protect Him — as He
does those that trust in Him — from the wicked that

oppressed Him. Prosperous and lifted up as they
were, Jehovah was His refuge when He did not yet
interfere. But He looked to His openly doing so.
Remark that the perfectness of moral character gives
nearness of confidence and sense of preciousness to
Jehovah. Even in us God would have this. We are
of more value than many sparrows — the very hairs of
our head counted. Here it is perfect, and He looks to
be kept as the apple of the eye — that which is most
preciously guarded by him whose it is.

After all, these prosperous oppressors were but the
hand of Jehovah — men of this world, who got all
heart could desire from the outward providence of
God. But what a lesson among Jews, whose legal
portion was blessing in basket and store and children !
(Compare the parables of Dives and Lazarus, and of
the unjust steward.) Here then the b reach with this
world, and a place in glory in the next, are fully con-
templated. Jehovah's face in righteousness, and like-
ness to Him when thus woke up into another world,
were well worth the portion of the men of this world.
But here mark, death and another world are contem-

PSALMS. 103

plated, though deliverance is also (the remnant being
more distinctly brought in). It is the same as we
have seen in Matthew v., where also both are contem-
plated. We have thus, in this first book, the Jews at
the end of days, but in circumstances analogous to
what Christ's life was, that is, moving as godly ones in
the midst of the wicked people.

Psalm xviii. presents to us the connection of Christ,
and particularly of His (not atoning suffering — that is
found in Psalm xxii., but His) entering into the sorroivs
of death, with the whole history of Israel. It is the
connection of the deliverance of Israel and the final
judgment executed in their behalf on the earth with
the title Christ had to that intervention. No doubt
the atonement was absolutely necessary to this, but it
is not on that side that His sufferings are looked at
here. God delights in Him and answers Him according
to His uprightness, and delivers the afflicted remnant,
into whose sorrows He has entered, with Him. Christ
is the centre, in a word, of the deliverances of Israel —

the cause of their deliverance from Egypt, and of their
complete and final redemption by power in the latter
day, and then their personal Deliverer too. He is de-
pendent on Jehovah, is heard, and His sorrows are
before us ; but at the close He works in the power of
Jehovah the deliverance of His people, and then is the
full witness of God's mercy (chesed) to His Anointed
David and His seed for evermore. Mercy here is not
simply such as we would speak of to sinners, but
favour and grace shewn and enjoyed, so as even to
be used for piety in man. It is particularly celebrated
in Psalm lxxxix., where, from these mercies centring
all in Him, the term is applied to Christ in person. He
is the chasid. (Ver, 19.) Hence the blessings conferred
on Israel at the close (and indeed on all who enjoy
them) are called b}' the same word " the sure mercies
of David," confirmed by an everlasting covenant, and

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104 THE BOOKS OF THE BIBLE.

indeed, as the apostle shews us, secured by the resur-
rection of Christ, making their connection with His
sorrows of death in this psalm very plain.

This psalm presents us also with a direct scriptural
proof and illustration of a most essentially important
principle as to the nature of all the psalms, giving
a key to their general character and form. We know
from the Book of Samuel that the occasion of this
psalm was the celebration of David's deliverances
from the hand of Saul and of all his enemies. But
it is evident that the language of the psalm in no way
stops short at any events in the life of David, or that
in its main purport the Spirit of God contemplates
even what happened to that already anointed sufferer,
who was the occasion of the psalm. The Spirit of
God takes up the circumstance which has present
personal interest for him whom He uses as prophet
merely, as the occasion to bring out the larger and
wider scene of which Christ alone can be the centre,
giving a meaning to the whole, in respect of which
the more immediate circumstance only forms a partial,
though perhaps a most interesting, link in the chain
which leads up to the full display of God and His
waj r s in the great result. So it was with all the
prophets, only here more personally predictive. Senna-
cherib's invasion, for example, is the occasion of bring-
ing on the scene the Assyrian of the latter days. Thus
prophecies had an application of the deepest interest
at the time and became the instrument of the present
government of God, but were also the revelation of
those ultimate events on the earth in the same peoples
and nations in which the government of God would be
fully and finally displayed. They are of no private
interpretation, iSlag IttiXvuewq. They formed part of
the great scheme of divine government.

In the Psalms the writer and immediate occasion
sometimes almost wholly disappear, are never the

PSALMS. 105

main object, but are not to be lost sight of in the
expressions used as the utterance of personal feeling,
and which are not the revelation of objective facts. In
the latter case the circumstances of the writer have
little application. The Psalms necessarily bring in

h believers find that the Holy
Ghost used the speaker's feeling to provide for the
hearts of others, yet commanded and wrought in
them, and led the writer by His power far beyond
anything that the occasion would have suggested to
his own mind. The feeling, in its nature suited to
the event which might give rise to the psalm, was
only the occasion of the Holy Ghost taking the
writer up to provide a divine record to guide feel-
ings in future days, or to reveal those of Christ as
taking up the cause of His people. They may be
those of the speaker too, as in simple piety was often
the case ; but in all cases it was the Spirit's provision
for future days, or a prophecy relating to Christ Him-
self and the nart He takes in those dealings of God

and going on, looking
3 full and undisguised

results.

The psalm, as we have said, takes in the whole
history of Israel, and speaks as in the time when de-
liverance from the pressure of hostile power is already
accomplished. But it celebrates especially Jehovah
Himself the Deliverer, and still declares the speaker's
dependence on Him. This is the thesis of the psalm.
It then, as is the usual form of the Psalms, goes
through all the circumstances which lead the soul up
to what is celebrated in the first verse or verses.
Christ is seen, the sorrows of death compassing Him
and floods of ungodly men besetting Him, the sorrows
of hades upon Him and the cords of death about His
soul. I have no doubt the letter of this was the ex-
pression of what David had felt, as indeed verse 50

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106 THE BOOKS OF THE BIBLE.

shews. Still, as I have said, this was merely the
occasion. The substance of it applies to Christ. He
passes in His mind, as in Gethsemane, through the
sorrows of death. This is the groundwork laid for all
the rest.

The next point is dependence and entreaty. In His
distress He calls upon Jehovah and cries to His God.
He hears Him as in the midst of Israel, His cry comes
before Him. Now come the results. Christ but
represented Israel here, for we have nothing to do
with the assembly here. From verses 7-1 G we have
the deliverance of Israel from Egypt by the mighty
acts of Jehovah. But these were not all Israel's diffi-
culties. The power of his enemies was to be annulled,
who were stronger than he as regards flesh. This also
was accomplished, and he was brought into a wealthy
place.

But this introduces another principle — the righteous-
ness in which God delighted ; and which, while found
absolutely and perfectly only in Christ as a living
man, yet characterises the remnant of Israel in whose
hearts the delight in God's law is written. This prin-

ciple is brought out from the latter part of verses

19-26. Christ is the foundation of this, but it is as
entering into the condition and sorrows of His people.
He is the Israel in spirit ; and hence, while all the
value of His perfectness is before God for them, the
perfectness of that One whose whole life, as identilicd
with the remnant, was well-pleasing to Him, yet we
must take the place and state of the remnant, as of
David himself. For, though Christ entered into this
place of the remnant in His own perfectness, to give
the value of that perfectness to them before God, as
agreeable in His sight, yet the state of those to whom

it was to be applied is that which is substantially be-
fore us in the psalm. Hence we find, " I kept myself
from mine iniquity."

1PSALMS. 107

This is most important in judging of the literal use
of the Psalms. Christ could have said, "from ini-
quity;" but personally, "from mine iniquity," He
could not. But the Spirit of godliness (of Christ) in
the remnant thus working guards them from follow-
ing the flesh. They own, that if Israel goes astray
(and so they did all but universally in principle), this
wickedness was theirs, in themselves ; but they were
kept from it. Now this is truth in the inward parts

-just what God wants. It is the government of God
which we have here distinctly brought out in its un-
changeable principle. (Vers. 25, 2G.) Now Christ,
having taken up their cause, as associated with them,
with these " excellent of the earth," all the value of
what awakened God's delight in Him, and which, by
grace, animated them, was their place of acceptance
before God, though the atonement was the final
ground of it. But in their case this integrity and
divine inward nature were shewn in keeping them-
selves from their natural course. But there was
another part of this government, tender care of the
afflicted ones, saving them and bringing down all
man's pride. (Ver. 27.) In darkness there would be
light. To the righteous there arises light in the
darkness.

Now another scene dawns on us— the coming in of
power in their behalf. And, as Christ had taken the
sorrow at the beginning, and then we had the remnant
in their own condition, yet Christ not separated from
them in the way of interest and association (for it is
not union here, that is the assembly's portion), so
here He must take the power in Person too ; just as
in Mark He was enjm^ed in the sowing and engaged
m the harvest, all the intermediate time eoino* on
without His personal intervention or seeming care,
though the crop was always His. God's word had
stood good all through, and Jehovah Himself was a

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108 THE BOOKS OF THE BIBLE.

buckler to those that trusted in Him. But now He
gives strength and victory to His anointed for Israel
from verse 29 to the end. Doubtless the language is
that of David, but it is substantially the introduction
of the kingdom of Christ.

A very few remarks will suffice to give the details,
this general character of the latter part of the psalm

being seized. The general strain is resistless victory.
But in verse 43 there are particulars to be noted.
Three classes of persons are here introduced : the
people — He is delivered from their strivings ; the
heathen — He is made their head ; then a people, not
before known with which He had not been in relation
as in Israel, shall serve Him. That is, Messiah de-
livered from the strivings and revoltings of ungodly
Jews ; made the head of the heathen ; and then a
people hitherto strangers should serve Him — become
now a people to Him. Submission will be immediate,
so evident is His glory and power now. And even
where there is no sincerity, or at least no proof of it,
they will at once serve, bowing clown to Him. This is
the introduction of what is millennial. Here Jehovah
is again recognised.

We return, so to speak, to the original thesis of the
psalm, having arrived with Israel, or the Jews at least,
across all the difficulties of the way. I do not see the
Antichrist here. The only word which might seem to
speak of him is in verse 48 — the man of violence ; but
I apprehend it is an enemy from without. Hence he
praises among the heathen. The destruction of Anti-
christ would make him praise among the Jews. Here,
it is to be remarked, though clothed with strength by
God, Christ is seen as the dependent man, and on
earth, whether suffering or victorious. We find Him
(as Ave may have seen from the study of the details in
verses 4-G, at the beginning of the psalm) in His
sorrow and trial ; and though David be partly in

PSALMS. 109

the scene, yet substantially Messiah again from verso
32. Between the two, it is Israel, first delivered as a
nation, then in sorrow and calamity. Then the prin-

ciples of God's government are stated, and the deliver-

ance comes in. It is very interesting to see, after the
Person of Messiah has been introduced, and His as-
sociation with the godly remnant shewn, the whole
public history of Israel dependent from first to last on
His interest in them, His having entered into their
sorrows, afflicted in all their afflictions.

We now come (it is just the same order of thought

in John xvii.) to the testimonies given in the world or

to Israel. Psalm xix. gi ves us two : the creation, par-
ticularlv that in the heavens, which is above man and
has not been corrupted by him (this a testimony to
God as such). Then the law. (Ver. 7.) This is the
law of Jehovah, Here, in lowliness, the godly Jew
takes two views of sin. First, he cannot tell his : so
much lies hidden from him. Here he desires to be
cleansed. Secondly, presumptuous sins : from these
he desires to be kept. Thus he would be kept from
any falling away from Jehovah,

In Psalm xx. we have, in the midst of sorrows and
evil come in as regards the two preceding testimonies,
the faithful witness, the living witness Himself. He is
seen in the day of His distress, for He is come down
into the midst of an ungodly people. The remnant is
prophetically designated by the fact that they in heart

enter into His distress, assured that Jehovah will hear
His Anointed.

Conscience then characterises the remnant, truth in
the inward parts in presence of the law, and taking
that law spiritually; interest of heart in Messiah, when
He is the despised and rejected of men. Still we are in
Israel, and the help is sought from the God of Israel,
and still as dwelling amongst them, having His sanc-

tuary there.

xvni., xx.

110 THE BOOKS OF THE BIBLE.

Ill Psalm xvi. the Lord identified Himself with the
remnant. Here they associate themselves in heart
with Him thus suffering, and in His conflict here,
though they may see as but the outside of it, yet
be assured of His acceptance with Jehovah. They
look for His offerings to be accepted, the desire of
His heart and His counsels to be fulfilled, all His
petitions accomplished. Their joy is in the full de-
liverance of this blessed but dependent One. In verse
G we have the assurance of faith as to it, that from
heaven itself Jehovah has heard, the mighty are fallen,
the poor of the flock are raised up and maintained

Him

Messiah

While Je-

hovah had delivered Him as the dependent One in the
day of His distress, the remnant now look to His
hearing them when they call. Jehovah is still looked
to as the Saviour, but Messiah the king is invoked.
They now know that the Anointed is exalted. No
part of scripture opens out the Person of Christ as
the Psalms do, unless the first two chapters of
Hebrews, which quote and serve as a key to them :
here Messiah connected with the x'emnant in the de-

One, but

of Israel.

He

Jehovah Himself. I sec no reason to alter the text ac-
cording to the Septuagint, followed by others, such as
the Latin. The Targum, and Syriac, and all Jewish
interpretations, read as it is x*ead in English. The other
x-eading is, " Jehovah save the king " — " hear us," &c.
Already in Psalm xxi. Jehovah and the king are as-
sociated in judgment, as indeed we have seen they
were already in Psalm ii. It is the very main point of
instruction in the Psalms — the mystery of the mani-
festation of Christ in flesh.

In Psalm xxi. we get the full answer to Psalm xx.
and its desires, in the exaltation of Christ, thx-owing

PSALMS. Ill

its light back on the true character of that psalm.
The king rejoices in Jehovah's strength and exults in
deliverance through it. What this is is then unfolded.
The faithful longing of the remnant was that Jehovah

would grant the suffering Messiah according to His

own heart, that He would fulfil His petitions. Now
in the exaltation of Christ they can say — the Spirit
says for them — Thou, Jehovah, hast given Him His
heart's desire, and not withholden the request of His
lips. Nay, He was met by Jehovah's free and willing
love towards Him, with the blessing of goodness, and
was gloriously crowned by Him. But what had really

passed and been done is more minutely revealed. He
had asked life of Jehovah. (Compare Heb. v.) He
gave it Him, but it was length of days for ever and
ever, the abiding eternal life of the risen glorified
man. That was the answer to the cry of the suffer-
ing Messiah when death was before Him. And this
is clearly seen in what follows. His glory is great in
this deliverance by Jehovah's delight. He was raised
from the dead by the glory of the Father. Jehovah
has laid honour and majesty upon Him. He has made
Him most blessed for ever and glad with Jehovah's
countenance. Such was the suffering Messiah's de-
liverance, the divine answer to His cry, His being
srlorificd as the suffering man. It is not the wrath

of God which He is here v iewed as undergoing ; on
the contrary, help is looked for from Jehovah when
He is brought low. We have already seen the result
of this — judgment on His enemies. Man's enmity and
devices are seen. Man's judgment follows. The king's
right hand finds out all His enemies. Jehovah shall
swallow them up. It is not His atoning sufferings
which are seen here, but the mischievous devices of
men. Hence His sufferings do not bring peace, but
judgment.

We have here, then, Christ suffering and crying

XXI.

112 THE BOOKS Or THE BIBLE.

to Jehovah ; Christ exalted as man, crowned with
glory and honour ; Christ executing judgment on His
enemies. In the three psalms we have the witness of
creation, the witness of law, and the Messiah's (the
True and Faithful Witness) sufferings and exaltation
— the true final witness of the righteous ways of God.

of all importance to the

day for suffering or foi

deliverance. Christ has suffered as man from men and
for faithfulness ; and judgment on men will be the
consequence ; meanwhile He is exalted on high. But
He has suffered for sin from God. The facts connected
with this last suffering are unfolded to us in Psalm
xxii. with its results also.

Here the sufferings of Christ have another and
deeper character. We have "before us that great work
which is the foundation of all the blessing developed

in the other psalms, and of every blessing and eternal
glory, making the interest He takes in the saints pos-
sible, because it makes it righteous, and the very way
of glorifying God. This psalm, as it has been already
observed to be a common principle of their structure,
gives us the theme in verse 1. Christ had suffered
from man — from men alike heartless and violent:
gs had compassed Him, fat bulls of Bashan closed

c

Him in. But if the measure of this

and felt more and otherwise than ordinary suffering

from men because it was wholly unrighteous and f o

Jehovah's sake, for whose name He suffered reproach

yet others had in some measure borne

violence and reproach from heartless men too, and

Jehovah's sake. If He in grace was the leader

finisher of faith, others through grace had trodden

O" S>

some

His willing grace —
ked-out path. But
they trusted in Jehovah and they were delivered.
Jehovah never left or forsook them. He had pro-

PSALMS. 113

mised He would not. They knew in their consciences
that He had never failed in one good or gracious thing
He had promised.

But here was a suffering out of the reach of promise,
yea, which was to lay the ground of its righteous ac-
complishment. It was a new scene, which none had
been ever like, nor ever will be, in the history of
eternity ; which stands alone, The Righteous One
forsaken of God. It cannot be repeated a second
time ; it would have lost its character and the repeti-
tion destroy or deny the witness of the first — God
perfectly glorified, morally glorified, about evil; He
has not been, if it has to be repeated. It is once for
all, complete and perfect. The nature of God has
been made good in testimony, moi

I sav ao-ain. if it had

How should that be

neither had done it ; but it is done. The divine
is perfectly, eternally, made good. But for this
pect of good and evil — that righteousness and

& ™ w , , feebleness

ood — all that God

O

tied and made good. Against whom ? Who should

endure it ? Against the sinner it were everlastin

misery, nor was love then displayed; what God is,
not manifested. But the Lord gives Himself for this;

He who was able to bear it, and, in the lowest
humiliation of those He took up, to accomplish it
in their nature, He bears in His soul all that God
is against evil. Tremendous moment !

It is this alone which makes us in any way appre-
hend what righteousness and judgment are. This is
what is shewn to us here. It is shewn in the utterance
of Christ, shewing the fact and His sense of it. What
it was in its depths no human heart can fathom. It is
the fact which is given here, but as felt by Him. Yet
we see the consciously righteous One, but the perfectly
submissive One, the sense of His own nothingness as

VOL, II. XXII, I

114 THE BOOKS OF THE BIBLE.

to His position, of the certain and immutable perfect-
ness of Jehovah. He is righteous ; He can say, " why?"
— submissive : "yet thou continuest holy;" no working
of will, calling God's ways into question; the clear
and perfect state thus, which sees God's perfectness,
come what will. For it was the one righteous One

om all God

God in all His waj

race with such. He

is forsaken, cries, and is not heard. He is a worm and
no man. But this could not last for ever, no more
than He could be holden of death, having perfectly
glorified God in going to the close of trial and await-
ing His time. He who was the very delight of
Jehovah all through could not be heard till all was
accomplished ; though more gloriously, and deservedly
more gloriously, Jehovah's delight than any living
righteousness, though ever so perfect, could claim to
be. In that living righteousness He had glorified God

feet in His obed

©

g

His Father's n ame of grace, declar-
jost what it might. The reproaches
iched God fell on Him. But now

He glorified God in the place of evil as made sin.

This, as we have seen, stands alone. " Therefi
my Father love me, because I lay down my life

may take it again."

place of

God, that is, as made sin, yet in that wherein obedience
was absolute and perfect in entire self-devotedness to
God — the contrary of sin — where God's righteousness
found a motive for love, yet where it was made good
in forsaking Him ; there the foundation was laid of
everlasting righteousness and everlasting blessing

» ^^""^ >

God p

plishment of all Hi

#

* The more we study the cross, the more we shall see that
every question of good and evil was brought to an issue, and the

PSALMS. 115

Then, when the work is complete, the moral work of
glorifying God, He is heard from the horns of the
unicorn. Man and all around was hidden by a
darkened heaven from view, when all of God, and
of the power, and powerlessness, of evil as against

the sovereign goodness and righteousness of God, was
brought to this divine issue, and God glorified about it.
And all is between the soul of Him who is an offering
for sin and the righteous Jehovah. And it was closed.
He was perfect, had secured the glory of God, had
glorified Him when He could not be heard, and was
heard and it was finished. He goes down indeed into
the grave, that trusty and irrefutable witness that all
was closed of this great question of which death was
the appointed witness, but only to rise without one
element wanting that the work of propitiation and of
glorifying God in respect of sin was completed, and
the victory over every and the last enemy fully won.
He was heard. Who could call it in question who
knew that He was risen ? And now what remained ?
Not sin; it was as regards the work to be accom-
plished for that purpose wholly and for ever put

immutable basis laid for perfect blessing according to what God
is in righteousness and grace and majesty too, for the new
heavens and new earth, wherein dwelleth righteousness. We
come by the blessed testimony that it meets all our wants ; but in
contemplating it at peace, we see man in absolute sin, hating
and rejecting God in grace and goodness ; Satan's full power
the disciples fled in fear, and all the world else in his power
against Christ ; man in absolute goodness loving the Father and
obedient, glorifying God in the veiy place of sin where it was
needed, and at all cost; we see God in perfect righteousness
against sin as nowhere else, and perfect love to the sinner.
Innocence was conditional blessing. This is completed in per-
fectness, and its value never can change. It is everlasting right-
eousness. Hence the blessing of the new heavens and new
earth is immutable. "We have had an innocent Eden ; a sinful
world ; and shall have, besides the reign of righteousness, new
heavens and a new earth wherein dwelleth righteousness.

XXII.

* » I

11G THE BOOKS OF THE BIBLE.

away as in God's sight, though not in full result yet,
but perfectly for those who had a part with Him *
Wrath for such ? The cup had been drunk. Judg-
ment against the sin, or of the sinner for it, where
faith is ? He had undergone it. The power of death
upon the soul ? It was overcome. Of Satan who
wielded it ? It was destroyed. But there was the
full light of the Father's countenance and love, the
delight of God in divine righteousness, and for us.
Into this relationship Jesus now entered as esta-
blished there in righteousness on the ground of what
He had accomplished to glorify His Father ; not
merely in the everlasting delight which God had in
His Person. Hence it was immutable for those who
had a part with Him in this place, and for eternal
blessedness in the new heavens and the new earth.
The place was won for sinners in the putting away of
their sin, and founded on the righteousness of God
Himself. Into the full blessedness of this name (that
is, true relationship with God revealed according to it)
He now entered as man.f

But He had His brethren — those at least, with
whom He associated Himself and whom He had at
heart first of all after His Fathers glory. He
was entered into this cloudless place of delight.
^Yhat remained for His heart was to declare the
name which expressed it, and to know which was

* And this is known by the Holy Ghost sent down when He
had ascended on high. The new heavens and new earth wherein
dwelleth righteousness will be the full result, while it is the
manifestation of the just ground of unbelieving man's final

condemnation.

t Christ in His lifetime uses naturally the term Father ; on
the cross, at the close of the hours of darkness, " my God, my
God " (in dying, Father, and so before in Gethsemane) ; after
His resurrection, Father and God : one, in His personal relation-
ship and the Father's delight ; the other, in divine righteousness,

fringing us into it.

PSALMS. 117

the beincc brought into it, to His brethren. "I will

declare thy name unto my brethren." And this most
precious witness of His love was exactly what He did
after His resurrection : " Go, tell my brethren, I ascend
to my Father and your Father, my God and your
God." Remark, He was heard from the horns of
the unicorn. It was on the completing the work, or
His subjection of soul to death as divine judgment,
that He was heard. When the obedience unto death
was complete, hearing became righteous and neces-
sary. The resurrection was the proof to man. But
He could say, " Father, into thy hands I commend
my spirit," and deliver it up to Him, and assure the
thief he should be that day with Him in paradise.

I have already remarked an infinitely important
characteristic of this psalm, so opposed to those

which speak of Christ's suffering from man : I mean

that all is grace — no word of judgment. Who was to
be judged, when God had been the One to inflict the
suffering — the hiding of whose face rather was the
suffering — and the men who had a part in it, believing,
had their sins put away by it ? It was as to them the
judgment, and the judgment executed and passed.
Hence what follows is the wide out-spreading of
wave beyond wave of blessing and nought else. We
may remark, however, that the blessing here is all on
earth: so much does the Lord confine Himself to
Israel and the Jews in the Psalms. And though we
have seen His own resurrection, and we shall see His
ascension brought in, and the path of life thus opened
up to faith into the presence of God Himself, yet the
heavenly place for the saints is not unfolded. We
know well that the truths on which the blessing is
based carry us farther ; but the p^alm does not speak
of them.

"In the midst of the congregation will I sing to
thee." The remnant then gathered is the first circle

XXII.

118 THE BOOKS OF THE BIBLE.

gathered into the place of praise; then millennial
blessing — all Israel. Those that fear Jehovah are to
praise Him. Men fear Jehovah, and only fear; but
this work makes those that fear praise. Those that
feared Jehovah in that day and suffered might take
courage, for Christ was their warrant for deliverance
and confidence (and could be, having made atonement,)
but for positive deliverance also ; for Jehovah had not
turned a deaf ear to the affliction of the afflicted, nor
hid His face from him. When He cried, Jehovah
heard. He had been for a time there : that had only
wrought atonement. And now, heard when that was
accomplished, He could assure others of deliverance
also. The meek of the earth should now eat and be
satisfied, and be at peace. But the blessing would not
limit itself to Israel. All the ends of the world
would remember themselves, and turn to Jehovah,
and worship before Him ; for the kingdom will then
be Jehovah's. All should bow before Him. Nor was
it confined to that generation : to the people that
should be born those should declare that Jehovah had
done this.

I cannot, in explaining the Psalms, meditate on the
wonderful work on which this psalm is founded. I
say founded, because the psalm speaks directly of the
feelings of Christ under it, rather than of the work
itself. I can only desire that this constant and ex-
haustiess theme of the saint may have all the power

on my reader's soul, as upon my own, that poor, but

renewed, human beings, even by the power of the
Holy Ghost, can be capable of. Our comfort as to
peace is that God (as indeed His love gave

estimates it fully ; and, while He has glorified Jesus,
has Himself accepted that work for our peace. My
part here is to unfold, as well as I can, the structure
of the psalm itself.

As to the outward sufferings the reader will re-

PSALMS. 110

mark how deep they were. Bub Christ alone, of
all the righteous, must undergo forsaking of God ;
and, having often declared His confidence in, and
intimacy with, Jehovah, and taught His disciples
to trust in Him, as ever hearing prayer, has publicly
now to proclaim that He is not heard, but forsaken.
What a tale it tells of what that hour was ! But
what is important is, as has been already remarked,
that His sufferings from man bring judgment on His

enemies ; His forsaking of God, being expiatory, is a

bearing of the judgment, and all that flows from it is
unmingled grace. This work being expiatory, once He
is heard from the horns of the unicorns all is grace.
A stream of grace flows out for the remnant, then for
Israel, for the world, for the generation to come — all
from the sure and divinely perfect work of atonement
in the death of Christ, In the work, in the suffering,
He was alone. Once that was finished, He takes His
place in the congregation with which He surrounds
Himself. Remark how perfect must Christ's know-
ledge of, and consequent joy be in, the name of God

and Father, into the enj oyment of which He entered as
man, consequent upon having put away sin, and the
delight of God in Him and His work: all that God
was against Him then, for Him according to the virtue
of this work now. How well He must know what
the deliverance out of His sufferings on the cross into
this light is ! Now this is the source of His praise.
Such must be the character of ours, founded on the
blessed certainty of being come out of the place of
sin, death, and judgment, into the perfectness of divine
favour. All that is not thus in the spirit of it is out of
tune with Him who leads our praises.

Psalms xxiii., xxiv. go in a certain sense by them-
selves, giving the perfect confidence in the Shepherd,
Jehovah, founded on the experience of what He is in
all circumstances ; and, secondly, the character of those

XXII., XVIII.

120 THE BOOKS OF THE BIBLE.

who would have a part with Jacob. The two principles
we have seen brought out as to Christ in Psalms xvi.,
xvii. (and shewn in many others) ; confidence in the
faithfulness of Jehovah, and the practical righteous-
ness which characterises those who will stand in
Jehovah's holy place in the time of His millennial

;lory. But Jehovah Himself takes His place there

as King of glory. This gives us the divine side in all
its perf ectness, of the principle of the path and the re-
sult in glory — glory on earth both as to the remnant,

Christ, and Jehovah — with the blessed witness that on
one side He took a place and part with the remnant
in their divinely-given path, and on the other with

Jehovah, for He was really a man, but really
Jehovah ; the daysman that laid his hand upon both.

But we must examine them a little more closely.
The comfort of Psalm xxiii. is not in what Jehovah
gives, but in Himself. He does— it is the natural fruit
of His grace at all times and will be the result — make
us to lie down in green pastures, and lead us beside
the waters of peace : pleasant food where there can be
no drought, security in enjoying it, and guidance in
divine refreshings in peace. Such is the portion given

by His shepherd care; but still it is Himself as that
which gives confidence and takes away care. Evil is
come in : we have to feel it — we in ourselves, Christ in
all that was around Him ; so that He could be full of
sorrow and troubled — we alas ! more than that. The
Good Shepherd (and Christ is such for us) restores the
soul, and leads us in paths cf righteousness for His

name's sake. The blessing depends on what He is, not

on what we have got. I have blessing indeed, and
learn it in green pastures ; but, if troubled or gone

astray, He restores. And not only sorrow and evil
had come in with sin, but death too. Then He comes
and leads me through it and comforts me. But there

are enemies to meet. I have a table spread, on which

PSALMS. 121

I feast in their very presence. And how comforting
this is to the Christian also ! Hence, as it is Jehovah
Himself, and not our circumstances, the soul has to
depend on, it can say " Thou anointest my head with
oil : my cup runneth over." When I have contem-
plated all the pains and difficulties of the way, I
have Jehovah Himself more distinctly as the bless-

ing. Hence I can count on it for ever, for He changes

not. Experienced in the past, in all the effects of the
power of the enemy, and knowing what He Himself
has been for me in them, I can reckon on it in the
future and at all times. The end of the Lord's deal-
ings will be our dwelling with Him for ever. The

blessing thus, though less apparent, is much deeper
and more personal, at the close ; and, as we have said,
the soul rests on Jehovah known in all circumstances,
not in the blessing it was natural to Him to give.

An exercised soul thus has in result a far deeper
blessing than an outwardly blessed one. So the result
for Israel — still more for us — is more than the green

pastures, in which originally Jehovah set him. It is
the deep knowledge in a tried heart of the faithfulness
of Jehovah : and thus, accord in jv to the blessing of

„ v — — v „„ — rt

His own nature, the rest will be His rest. The green
pastures were suited to sheep ; but the anointed head,
and the cup running over, and the house of Jehovah
for ever, were what suited Him who dwelt there. Such
is the result, for the remnant, of trusting Jehovah,
when the green pastures are for the time, at any rate,
lost. Such will follow the Lamb. For us Christ is
the Shepherd. We suffer with Him, and we have yet
better blessing. The Shepherd's care is there mean-
while under another form.

Psalm xxiv. gives, as we have seen, the other part
of the condition of the remnant as to the good that

is working in them — what grace produced in them.

Jehovah was the Shepherd by the way. At the end

XXIII., XXIV.

122 THE BOOKS OF THE BIBLE.

the earth and the fulness of it are His — the world
and those who dwell therein. Heaven does not here
directly enter into the scene on the road, nor at the

lly His

Jehovah has a speci

Who shall ascend

into it ? We then get their character — clean hands, a
pure heart. No idol-following heart, no false oath with
his neighbour. Such shall "be blessed. That is the
generation, the real character of those who seek
Jacob ; for in Jacob is God's seat. They seek Jacob
as the blessed people of Jehovah ; but, if such ascend
into the holy hill, and enter into the holy place, the
crowning blessing is that Jehovah Himself enters in
at the unfolded gates to dwell there. The victorious
Lord Jehovah of hosts enters in. It is Christ Himself
who took the place of His sheep to go before them,
and has the place of Jehovah, as that which is His by
right, and in which He is owned when the fulness of
blessing comes in and is revealed.

This closes the development of Christ's place in
connection with the remnant, first formally entered
upon in Psalm xvi. We have now to go through the
position of the remnant on a new ground and a
different footing.

Christ has been introduced, not indeed yet in glory,
but associating Himself with the remnant, and suffer-
ing even unto death for them. Hence their whole case
can be prophetically gone into. And here for the first
time we meet the confession of sins. It is not merely
position — that we had from Psalms iii.-vii. ; nor the
sense of circumstances which Psalms xi.-xv. gave,
founded on Psalms ix., x. ; but the whole case of the
remnant, as they will feel, entered into. The first
word characterises them : " Unto thee, Jehovah,
will I lift up my soul." The godly man expresses
his trust in his God, and prays that he may not be
ashamed, but that those may that are wilfully wicked.

FSALMS, 1 23

The remnant are distinguished thus in verse 3. There
is the desire to be shewn Jehovah's ways, to be taught
in His truth, for He was the God of their salvation :
they always waited on Him.

Next, verse 6, he casts himself on what God is in
mercy, as He had shewn Himself, and pleads that He
may not remember Israel's past sins, but himself
according to His mercy. Ho knows Jehovah, that
He is good and upright, and will therefore teach
sinners in the way. His dealing with them is ac-
cording to His own nature and character where He
works in grace, goodness, and uprightness. This is an
all-important point. Next, we get the present cha-
racter of the remnant : they are the meek of the
earth ; these Jehovah would guide in judgment. All
Jehovah's ways were mercy towards such ; and faith-
fulness to promises and righteousness infallibly marked
them. In it we have the fullest confession by the
godly man of his own sin, not merely the former sins
of Israel. He looks only for mercy, his iniquity is so
great, and founds his hope on Jehovah's name. This is
exceedingly beautiful. Jehovah's name, as revealed in
Israel, had in the previous verses of this psalm been
fully entered into; His ways of mercy and truth in
Israel. The answer to this cry, in the effectual work

of Christ, though testified of in the prophets, and
forming in God's sight the ground-work of all, is
not, I apprehend, at this time known by the godly
remnant, nor till they look on Him whom they have
pierced ; but they have the ways of God, His promises,
and the abundant declarations and invitations, yea,
pleadings, of Jehovah in the prophets, that if their
sins had been as scarlet, they should be as white as
snow. All this revelation was Jehovah's name to them ;
and to this they look, something in the state, though
not exactly, of the poor woman in the city that was a
sinner before she received the Lord's answer of peace,

XXV.

124 THE BOOKS OF THE BIBLE.

In verges 12-14 we get the prophetic answer of the
Spirit in hope ; in verses 15-21, the meek one. He

lays his whole case before Jehovah. The great result

and true application is seen in the last verse. This
psalm lays the whole case of the remnant before
Jehovah in the expression to Him of a heart at-
tracted and taught by grace. It is a very full and
distinct expression of their place and pleadings before
Him, and according to wdiat He is. Some very definite

points are brought out : — the confession of Israel's
past sins, the confession of his own by him who
speaks. Mercy is looked to as the only resource.
Yet from so gracious a God they can count on His
teaching sinners. But these sinners are the meek of
the earth who are to inherit it. Integrity of heart
characterises them, and they trust in and wait for
Jehovah. Compare with this the incomparable
picture of the remnant in the beginning of Luke.
The psalm is both beautiful and very fully cha-
racteristic.

Psalm xxvi. is especially the pleading of integrity
and trust in Jehovah. Having trusted Him, the godly
would surely not slide. He invites Jehovah to search
his inmost heart, as Peter did even though fallen.
Here, still the goodness of Jehovah was his first

motive. Then the separation of the godly from the
ungodly body of the nation is fully brought out and
taken as a plea that they might not have their souls
gathered with the ungodly. Still, though integrity
was pleaded, redemption is sought and mercy. The
end would be blessing. Their foot stood in an even
place. They would, in the full assembly, bless Jeho-
vah. This is substantially the entire separation of the
godly from the nation, and the former becoming the
congregation of God.

Thus in these two psalms wc have the confession of
sins and the pleading of integrity, both marking the

PSA LMS. 1 2 •")

real renewal of mind. Though the possibility of go-
vernment in forgiveness and mercy is founded on the
atonement which has been presented in Psalm xxii.,
and is owned fully in Isaiah liii. by Israel subsequent
to the period of these psalms ; yet the aspect in which
all is viewed by the remnant in these two psalms is the
known character and government of Jehovah in Israel ;
and the feelings of a renewed heart are expressed in
reference to that government — to Jehovah's ways. His
name is the key to their th oughts, and awakens their
best and truest affections. It is the faith of a godly
Israelite in the last days. The moral state of the
remnant is especially brought out in all this part, and
more especially their own with Jehovah, circumstances
comparatively little ; though the enemies without and
the transgressors around form necessarily the occasion
of those feelings in respect of deliverance and redemp-
tion. The heart of the godly one has the key to all
Israel's history and Jehovah's dealings with them,
because grace is looked to, and sin confessed. This
it is that ever gives understanding. And so it is
here. Jehovah's ways have been — are — perfect. He
is called upon to remember His own mercies, and not
the early sins of His people. The enemies of His
people are presented to Him. The hope of forgive-
ness is founded on Jehovah's name (it is, as we have
seen, connected with His government ; they have not
yet looked on Christ, and understood atonement) ; the
faithful looks to be guided in the way, and Jehovah's
faithfulness to him is reckoned on. His sins, sorrows,
and enemies are all presented to Him with an open
heart. Covenant mercies can be seen, looked to, be-
cause Jehovah is, in truth by an upright confessing
sinner.

In Psalm xxvii. we have two distinct parts, and, I
apprehend, then in the last two verses the result for
the mind of the saint as taught of God, The first

xxvi-xxvu,

120 THE BOOKS OF THE BIBLE.

Ill the

part, verses 1-G, is the confidence of the believ
that absolutely, whatever enemies there were,
second part, 7-12, we find the cry of distress. In the
former, singleness of eye lays the ground of confi-
dence ; in the second, the call of Jehovah to seek His
face. Enemies without or oppressors within (for the
remnant of the Jews will find both against them), a
host and war arising, awake no fear. Jehovah is the
light and salvation of the soul ; its only desire, dwell-
ing in the house of Jehovah to see His beauty and in-
quire in His temple. He had known Him casting con-
fusion on the enemies of the faithful. He sought Him
as the desire of his heart. In the time of trouble He
would hide him, and the assault of foes would only be

the occasion of lifting

them

would offer sacrifices of joy

From the seventh verse things are otherwise. It

not his state, as thinking of the Lord in faith : distress
is there, and he cries. Here he appeals, not to his in-
tegrity, but that Jehovah had said, Seek my face.

He

be guided

that to turn it away? He
jraight path. There is integrity,
but helooks to the call of God. Finally, he looks for,
and trusts for temporal deliverance in the land of
the living ; meanwhile he must ivait on Jehovah. He
would interfere at the right time ; He would
strengthen the heart meanwhile. It is an additional
and instructive picture of the state of the faithful
remnant; their abstract confidence and their ground
of hope in distress when Jehovah must be waited for.

Psalm xxviii. The godly Jew pleads, in the time of
'trouble come on the nation, that he may not be con-
founded with the wicked. If Jehovah did not appear
in his behalf, so much was he in the same distress with
them, death would drag him into its jaws. He looks
for judgment on the wicked. They slight Jehovah.
Jehovah should reward their doings. The psalm

PSALMS. 1 27

furnishes to the remnant not only the cry, but the
prophetic witness that Jehovah has heard it. The
heart trusts in Jehovah, had found help, and thus joy
and praise. Then Messiah is fully joined with the
righteous. Jehovah is their strength, He is Messiah's.
This once settled, the prophetic desire of the godly,
according to the Spirit of Christ, expresses itself that
Jehovah should have His people and bless His inherit-
ance (for the faith of covenant blessing and relation-
ship runs through all this part of the Psalms), that He
should also feed them and lift them up for ever. De-
liverance, blessing, feeding, and unaltered exaltation,
such are the fruits looked for of Jehovah's coming in
in power.

In Psalms xxv., xxvi, we have seen the great moral
principles of trust in Jehovah (even when confessing
sins) and integrity. In these last we have more the
personal sense of condition, and way or ground of re-
lationship with God, beautifully shewn in the first
part of Psalm xxvii, in the one desire of the heart ;
and in the second part, in the touching plea, You
taught me to seek Thy face ; my heart, in those times
of divine instructions, said, I will seek it : Lord, will
you turn it away now that I am in trouble, when You
taught me to seek and trust it ? The truth is the
same, but in the first part it is the one moral desire
of the heart ; in the last, the exhortation of God to
do it becomes a resource to the soul. Jehovah Him-
self is their refuge, and has taught them to look
for it.

In Psalm xxviii. the pressure of evil is more felt,
and coming judgment and the separation of the rem-
nant looked for. This separation characterises the
whole testimony of God connected with the coming
of Messiah, a circumstance which will aid us in seeing
the unity of the remnant in the mind of God. Not
only was it prophetically announced, as in Isaiah lxv.,

xxviii.

128 THE BOOKS OF THE BIBLE.

hut .John the Baptist characterises the coining of
Messiah by it, their being children of Abraham being
of no avail (Matt. iii. 9) ; as indeed it spiritually took
place : only that He being rejected and not yet coming
in power, they were then added as the <r<oZ6fievoi to the
assembly. For that however Peter takes it up. (Acts
ii. 40.) The Lord Himself receives them as His sheep.
(John x.) Paul rests his argument in Romans xi. upon
it too.

Psalm xxix. summons the mighty to hear the
mightier voice of Jehovah, to own Him and worship

O t # > " ~ , -L

before Him according to the holy order of His house,

celebrating the power of His voice in universal crea-
tion ; but there is a place of intelligent worship where
His glory is understood — His temple where men are to
come. But this Jehovah is above the haughty raging
of the surges of created strength ; He sits king for
ever above and in spite of all. And He, this mighty

Jehovah, will give strength to His people and bless
them with peace. It is a positive encouragement for
the faithful ; not their complaint or appeal, but a testi-
mony for them to encourage their hearts in presence
of the mighty. He that cares for them is mightier
than they.

In Psalm xxx. we have the contrast between trust
in prosperity — even in that given of God, and in God
Himself. He has come in and lifted up the poor, and
not left him to his foes. His favour is life. If angry,

it is but for a little moment, and for the good of His
saints : the favour is for ever. In the morning 1 it is

light, if heaviness endure for a night. He may let
them down as to the grave's mouth, but only to shew

His power in infallible deliverance. He, the godly
man, Israel themselves, as a people, had trusted in
given prosperity. Now, in the depth of adversity,
he has found Jehovah in deliverance. The power
of evil overcome is better than good we may lose. It

PSALMS. 129

is security, and in the blessing and arms of Jehovah
for us ; for He is the deliverer. We see plainly here
that it is a living people to be blessed on earth. (Vers.
3, 9.) And though there may be analogous mercies in
all times, for there is a government of God as regards
Christians, to apply it to the saints now would be a
dangerous mistake. It speaks of temporal deliverance
for peace in this world. (Compare Isaiah lxiv. 7, 8.)
No mountain, even if we own it to be made strong by
Jehovah, is like Jehovah Himself, even if I am at the
pit's mouth. It is my mountain for my heart when I
think of it.

Psalm xxxi. is a proof how Jesus could use devout
and holy expressions of a psalm, and indeed pass
through all in spirit, without its having a literal ap-
plication to Him. Here is found the expression He
used, " Into thy hand I commend my spirit," which
was in the fullest sense true. But the psalm con-
tinues, " For thou hast redeemed me, Jehovah God
of truth." — He added Father. Yet I doubt not that

His spirit had got into the comfort of divine delight

??

again. Still the words, "thou hast redeemed me,

cannot apply.* So the whole complaint of the psalm
is, besides David, the complaint and confidence of the
remnant — connecting the two principles, trust and

righteousness, and looking £or guidance for Jehovah's

name's sake, and deliverance when surrounded by
enemies. The godly man had called on Jehovah.
His name was in question. On His goodness, laid up
for them that trusted in Him, he counted ; and this in
the midst of a life spent in sighing. Distress pressed

* The only possible sense it could have as to Hini was the
deliverance of His soul at that moment as a fact, from the curse
He bore for us, in which He had perfectly glorified God as to
our sins, and as made sin for us. But the Lord does not use it.
But though He had as a fact yet to die, its bitterness and sting
were past. •

VOL. II. XXIX.-XXXI. K

130 THE BOOKS OF THE BIBLE.

upon him, and drank up his strength. Yet, tried for

nm

Such will be the condition of the remnant. How
truly Christ entered into it, I need not say. But
the time of deliverance, and of all that in any time

God's hand

mio

for

walks in the knowledge of covenant-relationship. The
presence of Jehovah was a tabernacle and a hiding-
place. In the pressure of his spirit, the godly thought
himself cast off; but when he cried, Jehovah heard.
In all the rage around (vers. 13, 14) he cried to Jeho-
vah as his God. The result he now celebrates, and
encourages the saints in the last two verses, and all

that hope in Jehovah. Whatever sorrows they are in,
Jehovah helps the faithful and judges the proud.

This, in a certain sense, closes and sums up the ex-
perimental expression by the Spirit of the state of the
remnant, and fully unfolds it. In the psalm that
follows, forgiveness in grace is spoken of. Then
there is a clearer apprehension and more objective
confidence and judgment of all around, till we come

., which have a peculiar cha-

$o rsalins

racter of their own. Of
come ; but the sentiment expressed is become more
that of favour in light than confidence out of the
depths. How fully this Psalm xxxi. is the expres-
sion of the Spirit of Christ must be obvious to every
divinely-taught reader. Yet His own relationship was
different. He was Son, and commends His spirit to
His Father in death, not to Jehovah to save Him
from it ; and, as we have seen in the preface, prays

His enemies who crucified Him

them

His

In H

His mind in that day.
p e been otherwise : for

PSALMS. 131

He came in grace, and was giving His
for Israel and for many. Hence He 1:

His Father in Gethsemane

gives Hi

ig His
He we

Sp

£>

the denunciatory words what will certainly be accom-
plished as the consequence of the wicked enmity of
the Jews and heathens too at the close ; and will
become living demands in the mouth of the remnant,
whose only and necessary deliverance these judgments
will be.

Christ did ask life, and it was given in resurrection
and glory, as Psalm xxi. shews ; but not, as we know,

His

of life led for

Him

ofh He

could not be holden of it. Thus in
He entered into all their affliction. The literal
application in the writers mind was to his own feel-
ings ; the prophetical is to the godly remnant in the
latter day. The word translated " iniquity," in verse
10, should, I doubt not, be " distress." But the fulness
of the various motives and feelings brought together
in this psalm require a further brief notice. I have
already remarked how the two grounds, so frequently
found, of the appeal of the saint's trust in God, and
righteousness as the motive and ground of it, are both
brought together here. The name's sake of Jehovah
is also added here. In verses 3-G we have His utter
rejection of the followers of idolatrous vanities. In
verse 7 Jehovah's goodness is recognised as mercy.
He has known the soul of the believer in adversities
— a sweet thought, how dark soever all may have
been. And deliverance was granted. (Vers. 9, 10.)
He pleads his extreme present distress. The first
eight verses are a kind of preface of general princi-
ples ; now it is the pressure of his present state. He

132 THE BOOKS OF THE BIBLE.

was a reproach to enemies, specially to neighbours — a

fear to his acquaintance ;

despised, and

hated and rejected, was he. It is the p
divine character, of God Himself, to be both. Man
neglects a despised person ; but he never does God, or
what is of Him.* They will brino; Him low if He
puts Himself low, or those that are His ; but will fear
and hate Him too. He is forgotten, yet slandered, and
the active enemy plotting against his life. Thus verses

9-13 give the condition the
Himself, holds in the world

Spirit of Christ, or Chi

It is a most striking picture in verse' 14. He trusts
in Jehovah. All that is to befall him is, after all, in
His hand. Another motive now is pleaded. He has
called on Jehovah. It is the lying lips which should
be put to silence. (Ver. 18.) Confidence in goodness
laid up for them is there, and the hiding in God's
presence for the time of evil. (Ver. 20.) Verse 21
celebrates the faithfulness of Jehovah. Verses 23,
24, encourage the saints by it. Thus, with the ex-
t rem est distress, all the pleas of the faithful are beau-

bi

All these past psal

nave oeen tne reelings oi israei unuer tne pressure oi
distress, and sought deliverance from it. And this
Israel will do.

Now (Psalm xxxii.) we have what he wants still
more — the forgiveness of sins. The pressure of afflic-

to God's law, but to the consciousness
of ha vino* broken it. Righteousness in that sense he
could not plead: forgiveness was his need, and that
Jehovah should not impute the iniquity he had, and
was brought to acknowledge. Long he had striven
against this ; but Jehovah gave him no rest. But he
confesses sin, and guile is gone from his heart : impos-

* "What thief would, if hung, revile another thief hung by his
side ? But the condemned thief did so to Christ.

PSALMS. 133

sible till then. We are hiding iniquity in it. For-
giveness in grace draws the godly man to God. In
the water-floods they do not come nigh him. Jehovah
is the hiding-place of the soul — preserves, blesses,
guides. Only they are warned to be intelligent
through obedience, and not to be without under-
standing, so that God must guide by providential
power.

Remark here that while forgiveness is celebrated
(and the remnant will deeply need it), yet the great

distinctive truth which separates them from the mass
of the people is kept up distinctly — trust, righteous-
ness, and integrity of heart. To the wicked there are

sorrows.

In principle, such a psalm, blessed be God, has the
widest application. For the remnant it is prophetic,
to induce truth in the inward parts, and encourage
them by goodness to that confession of sin in which
alone God can bless, as is ever the case. For forgive-
ness and no guile go together. They will only know
full acceptance when they look upon Him whom they
have pierced, who comes as Jehovah to deliver. But
let us lay to heart the great principle of this psalm.
Full absolute forgiveness, the not imputing sin at all,
is what takes guile from the heart. Else we flee from
God, excuse, palliate, if we dare not justify. Where
full pardon is before us, we have courage to be true in
heart. Who will not declare all his debts when their
discharge by another is the only thing in question ?
who not tell his malady for a certain cure ? Grace
brings truth into the heart brought to confess its
transgressions. He finds all the burden of his sins
gone. The humble and godly are encouraged to draw
near to a God thus known. " There is forgiveness
with thee, that thou mightest be feared." The psalm
will encourage the remnant thus to true confession
When possessed, they will enter into full blessing.

XXXII.

134 THE BOOKS OF THE BIBLE

We thus see how it is a prophetic preparation and
school for them, drawing out before them what will
not all be accomplished when they are thus brought
to look to Jehovah, but which they thus know will be.
Hence these psalms speak of Jehovah's character, as it
has been proved with the inspired composers ; in prin-
ciple, often in letter, with Christ, in order to draw out
the confidence of the Jews in the day of distress, and
to comfort every uneasy soul. Thus the celebration of
complete deliverance is mixed with the cry for it,
because it is prophetic and has had fulfilments.

Psalm xxxiii. has its just place after the forgiveness
of the people. Before we pass on to these psalms, re-

mark how the guilelessness of heart produced by com-

plete forgiveness leads to that intimacy with God
which gives us to be guided by His eye. We have
His mind with Himself, and that in the perfectness of
His own nature in which He reveals it. Forgiveness
leads to full blessing.

In Psalm xxxiii. the full result of deliverance is
celebrated. The upright are called on to rejoice.
Jehovah's character, His word and works, are made
manifest, and the earth is now full of His goodness.
He is the glorious Creator ; the earth is to fear Him ;
all man's devices and counsels come to nothing before
Him ; His counsel stands. Blessed the nation whose
God is Jehovah, the people He has chosen for His in-
heritance. It is Jehovah who has looked down on
men and disposed of all ; but His eye is on them
that fear Him and hope in His mercy. Thus the
great result of the intervention of Jehovah is
brought before the faith of the remnant, chanted as

if all were come. The last three verses shew the con-
fidence this produces in them.

Psalm xxxiv. The sure government of God enables
faith to bless at all times. He has proved His faith-
fulness to them that were in distress. The psalmist.

PSALMS. 135

Christ in spirit, calls on the remnant to praise, for
Jehovah has manifested His deliverance in his case.
The eyes of Jehovah are over the righteous, and His
ear open to their prayers ; His face set against them
that do evil, and to cut them off from the earth.
(Vers. 17-19.) The broken heart, the afflicted and the
contrite, to such Jehovah is nigh. The righteous must

look for suffering while man has his day, but Jehovah
delivers him. While evil slays the wicked, Jehovah
redeems the soul of His servant, and none that trust
Him shall be desolate. It is the full assurance of the
government of Jehovah in favour of the humble in
heart. This enables to bless, not only when they are
blessed (that is not faith), but at all times, for they are
heard, preserved, redeemed, when they are in trouble.
Christ is the great example of this. I doubt that He
speaks personally, though He does in spirit in the

beginning. The faith of the remnant takes His case
up as an encoiu'agement in verse 6. Verse 20 was
accomplished also literally in Him. It is the secret of
faith alone, the test of it, to bless at all times. Peter
applies this psalm to the constant principles of the
government of God. This is the first psalm in which
we have found the interlocutory character, which
sometimes occurs (as in Psalm xci., cxlv.), though
doubtless the psalmist's experience, who again speaks
in verse 11. Yet, I apprehend, it is Christ in spirit
who opens out God's ways in this psalm. " magnify
w r ith me/* "I sought Jehovah." It is the fullest
encouragement to the humble righteous.

Psalm xxxv. is an urgent appeal for the judgment
of Jehovah against relentless and insidious persecu-
tors who seek after the soul of the righteous. Insult,
craft, violence, all were used against him. They pre-
tended to have found him out. Deliverance is sought
that Jehovah may be praised in the great congrega-
tion, that is, the full assembly of restored Israel. In

xxxni.-xxxv.

136 THE BOOKS OP THE BIBLE.

verses 13, 14, we see the grace in which the godly
(Christ Himself) dealt with these enemies. Though

generally true of the godly, Christ specially comes in

here in spirit.

Psalm xxxvi. We have a needed warning as to the
wicked, particularly the enemies of righteousness, the
instruments of Satan's power. There is no conscience
to be expected ; nothing that will stop them in their
evil plans. The power and goodness of Jehovah are
the sure refuge of those that trust in Him. In result
the wicked are cast down.

Psalm xxxvii. In this interesting psalm the great
point pressed on the remnant, a lesson for every soul,
is waiting on Jehovah, and not having the spirit dis-
turbed by evil ; they will soon be cut down like grass.
They are not to fret themselves, but trust in Jehovah
and do good ; to delight in Him — they will have their
desires ; to commit their way to Him — He will justify
them; to rest in Him and wait patiently for Him —
Jehovah will soon interfere, the wicked doers be cut
off, and the meek inherit the land. The other cha-
racter of the remnant is also largely unfolded — the
righteous man — from verse 12 onward. Jehovah does
not forsake His saints : they are preserved. The
righteous shall inherit the land. The final word is,
Wait on Jehovah and keep His way. The righteous
suffer, but are not forsaken ; the ungodly are in great
prosperity, and soon their place knows them no more.
How this, as to the righteous, points to the deep cha-

racter of the suffering One who was forsaken, though

the perfection of righteousness ! This psalm also helps
to shew the connection between the disciples and this
remnant (see Matt. v. 5) — yet, to shew the difference ;
the Son was there. They could suffer for His name :
this brought in heaven. (Matt. v. 12.) He could re-
veal the Father, which He does, in that discourse. The
light goes out to the world, as well as being the salt of

PSALMS. 187

the earth. Details of grace also are brought in, of

which the latter-day remnant know nothing, because

of this revelation of the Father, who acts in grace.
Still, de facto, it is the same remnant.

Psalms xxxviii. and xxxix. have, as I have said, a
distinct and peculiar character. The deliverance has
been sought and looked for by the upright, and for-

giveness of sins granted for blessing. But in these

psalms the governmental rebuking for sins lies on
the remnant ; there is the sense of why they suffer
from the divine hand. In Psalm vi. the chastening in
anger was deprecated as a part of the sorrow that
might belong to their position ; but here they are
under full chastening for sin : the rod has reached the
flock outwardly, their soul inwardly. When I say
they, it is individual, but still the remnant. Friends
shrank from such a case ; enemies, without compassion,
plot against his life. Still he is before Jehovah, and
all his desire and groaning. He is true in heart with
God, and owns Him — is silent with man. The sorrows
are, for his soul, Jehovah's ; and to Jehovah he turns.
This is all right. (See vers. 13-16.) He will bow
under it. His enemies are busy and strong. But
though Jehovah smites, he trusts Him ; because the
smiting is owned by the humble soul to be righteous.
But he can look to deliverance from his enemies.
They were glad he slipped; and rejoiced over him.
But he declares and owns his sin : no excuse — no
hiding in his soul from God. His cry is to Him for
speedy help.

It is a beautiful psalm as to the state of soul ; for
the Spirit provides for every case — the failure of the
upright, which may call down severe chastening, and
cause joy to the wicked. But he accepts the punish-
ment of his iniquity, and places himself openly before
God, owning his sin, but looking to Him against the
wicked. However sad such a case may be, nothing

XXXVI.-XXXVIII.

138 THE DOOKS OF THE BIBLE.

more shews truth before God and confidence in Hiin.
How confess one's sin, and look for help from God,
when one has been unfaithful, He dishonoured, and
the enemy triumphing in it ? No excuse, no attempt
to hide — none : he owns all, and casts himself on God.
The picture of the remnant would not have been com-
plete without this, nor the gracious instruction for
every soul at every time.

The question then arises, How far does the Spirit of
Christ enter into it ? Fully, I believe ; though of
course He never could have been personally there. No
doubt it arose from some deep chastening of the writer

a chastening which was openly manifested. Such
cases may in the full extent arise among the remnant.
The principle is of universal application. Christ of
course could have nothing to be chastened for ; but,
having the full bearing of sin before Him, and meeting
in His path all the sorrow which will beset the people,
He can enter, though the green tree, into the judgment
which will come upon the dry.* He could not say
what is said here, but He can perfectly sympathise
with those who have to say it. He has provided the
words which will express it by His Spirit in their

* Although the dry tree be in the full sense lifeless Israel,
yet, as the remnant, so long rejecters of Jesus being the Messiah,
are mixed up with the nation, they go through the sorrows in
heart and spirit which come upon the nation, though not its
final judgment from God. For them Christ had done that ; He
died for the nation. But all short of that they go through, and
feel in bitter sorrow and anguish, in some sort, more than
before the judgment comes, because they feel the sin that is
bringing it. Hence it was that Christ, who did know the cause
and looked forward to the judgment which He did go through
(undergoing the oppression without apparent deliverance, for
His hour was come to be reckoned with the transgressors),
could enter fully into their case. Though He entered into it
in love, yet the righteousness which threatened Israel was before
Him.

PSALMS. 130

hearts. Had He not suffered the full anger for these
very iniquities which press on their consciences, and
from which in its full extent as wrath they escape, it
would not have been merely needed chastening in
which they plead with Jehovah. Hence He can
more than feel it when it has that character. And
in all the sorrow of the circumstances He has borne
the largest part.

In Psalm xxxix., the godly man is still under the
stroke of God ; but there is more the sense of the
emptiness of all flesh under the hand of God than
disgrace and shame and fear. He bows before God
rather than let his spirit rise and speak foolishly
with his tongue. He might have retorted — been
fretted to do evil ; but, restraint, when under the
hand of God, was his fitting place. It is ever so.

He refrains even from good ; and sorrow is stirred

up in him. In beautiful language he shews this. At
last his heart bursts forth ; but it is to present to Gocl
the nothingness of which the sense was thus matured.
He desires to know his days. How little he is ! He
sees all is vanity ; but he sees his own transgression
and sin in the presence of One whose rebuke con-
sumes the beauty of man as a moth. To Jehovah he
looks for deliverance. His stroke is what he cai^es for.
He trusts Him not to make him the reproach of the
foolish. There is great beauty in vanity finding its
level in self-annihilation, and then God trusted in to
deliver from the pride of men. He has to say to our
transgressions.

Here the moral history of the remnant closes, as
in connection on covenant ground with Jehovah
(that is, as employing His name, as connected with
Him). Hence we have much of Christ personally in
the psalms of this first book. His taking the place in
which He should be associated with them, according to
the counsels of God, is stated in the next psalm. The

xxxix.

140 THE BOOKS OF THE BIBLE.

understanding of this place is then shewn to be the
really blessed one.

In Psalm xl. then Christ is seen, not only in His
passage through the sorrows which beset His way, if
He took up the cause of the disobedient and guilty
people of His love — sorrows which gave Hi in the
tongue of the learned, and enabled Him to enter into
those of the tried and spared ones in the latter days,
and give a voice to their cry suited to their condition
before God; but primarily the deliverance in which,
having waited on Jehovah in these sorrows, Jehovah's
faithfulness was proved, so that He came out from
them for the encouragement of many, and then the
blessed key to His whole history in His having under-
taken to do the will of Jehovah, the whole Jewish
system under the law being thus closed and set aside.
He has been perfectly faithful to Jehovah in the face
of the whole congregation of Israel, yet is in the
deepest sorrow and trial. So the psalm closes, and it
is important it should, because the thesis of it is com-
plete deliverance. Hence the application of this very
deliverance to the sorrows of Christ, which were ana-
logous to that of the remnant, is most precious for
the remnant when they are in them.

But this principle is brought out in a very distinct
way in the psalm, and makes it one of the most re-
markable in this wonderful book. It brings out the
connection of Christ with Israel in the remnant in the
most striking way possible — lays it down as a founda-
tion for the whole teaching of the Psalms, though the
circumstances are altered after Psalm xli. That Christ
is personally spoken of in it, I need hardly say, as the
apostle quotes it as His words, undertaking that blessed
work by which figures and symbols were set aside,
and which has perfected, as he tells us, the believer for
ever. "Lo, I come" is the word of the Son's free
offering of Himself to accomplish the whole will of

PSALMS. 141

God in His work here below according to the everlast-
ing counsels of the Godhead. It is the blessed Lord's
undertaking the work. His work was to obey ; but
He in perfect free voluntariness offers Himself for it

in the delight of willingly undertaken obedience. In

the great congregation of Israel, in pursuing His
service to Jehovah, He had not shrunk (whatever

i

i

deception He met with) from preaching righteousness
had not refrained His lips. He had been faithful
to His service at all cost ; and it was Jehovah He
thus proclaimed. His righteousness, His faithful-
ness, His salvation, His lovingkindness, and His
truth, He had not refrained from declaring before
the whole body of Israel. Such had been His service.
Then, all changes with this faithful One ; for innu-
nerable evils have compassed Him about. He looks
for Jehovah's lovingkindness and truth, to whom He
had been faithful. Nor is it all that evils had com-
passed Him, that men sought after His soul to destroy
it. " Mine iniquities have taken hold on me," He
says, "so that I am not able to look up." Of course,
with Christ they were those of others — of all the re-
deemed, and also particularly of Israel viewed as a
nation. In this state He desires that those that seek
Jehovah may be able to praise, to say continually, Let
Jehovah be magnified ; and that the others may be
ashamed and confounded. He separates the godly
remnant who seek Jehovah from those who, when He
is fait! i fully and lovingly presented, are enemies to
Him who manifests His name. Thus Christ closes His
experience in this world, poor and neepy, yet assured
that Jehovah thinks upon Him.

He is not forsaken in what is presented here, but
comes into that place, through a life of faithfulness, in
which He was to undergo that dreadful moment. It

is the cry when, so to speak, He confesses the sins

before the victim is consumed or slain. He is in the

XL.

142 THE BOOKS OF THE BIBLE.

deep sorrow of the position crying to Jehovah, not in
the wrath shewn in the time of His not being heard.
The psalm depicts not that wrath, but the faithfulness
of Christ in waiting for Jehovah when in the sorrow,
rather than seek ease, or have twelve legions of angels,
or drink the stupefying myrrh, or shrink back from
suffering the will of God, any more than He did from
facing man when He preached it. He waited patiently
for Jehovah ; and He inclined unto Him and heard
His cry. This was His perfection: no outlet from
obedience sought, no shrinking no turning back or
aside. He waited for Jehovah's time in the path of
perfect obedience, and it came. The time, as said of
Joseph, came that His cause was known ; it is not said
here how or when. The object of the Spirit here was
to shew to the tried ones that One had gone before
them in the path of sorrow and had been heard. We
can say that it was fully in resurrection ; but even on
the cross the dark hour was passed, and with a loud
voice He could commend His own spirit to His Father,
and His mother to His beloved disciple.

But these are details history has given us, not pro-
phecy ; they would not have been available for the
remnant. They want to know that they will be
heard when waiting patiently for Jehovah. If killed,
the answer will be for them in resurrection ; if not, to
have Israel's place in blessing, I doubt not with the
Lamb on Mount Zion, as having gone through (how-
ever feebly or infirmly) like trials and sorrows in
faithfulness to Jehovah in the great congregation.
Do their iniquities alarm them ? they are not left
out. They do not yet know atonement, but they
know that One, who could say, " Mine iniquities have
taken hold of Me," waited patiently, was heard and
delivered. They wait, trusting the mercy of Jehovah,
though peace be not yet known. Their iniquities
have taken hold of them, so that they feel : how can

PSALMS. 143

they hope Jehovah will deliver them ? There is for-
giveness with Him, that He may be feared. And the
psalm assures them that One in like depths has been
set free. When they look upon Him. they will judge
their sins in the li^ht of His having borne them and
they will find peace ; but the foundation of peace
is laid in hope for them here. A heart failing under
iniquities, laying hold of it,. can look for deliverance.
It has been found (and however obscure their light,
and it will be), the ground of hope is laid. Compare
Isaiah 1. 10, 11, which describes this very state, con-
sequent, as to the remnant, on Christ's being justified
and helped.

But this is not all. Messiah puts Himself in this
association with them. " He hath put a new song in
my mouth, praise unto our God : many shall see it
and fear, and shall trust in Jehovah. Blessed is the
man that makes Jehovah his trust, and does not trust
outward prosperity nor apostatise to lying vanities.*
So in verse 5, to toward. That is, in verse 1, we have
Christ, who has waited on Jehovah, and been heard,
and brought up out of a horrible pit and miry clay.
I doubt not that David's heart sung it : still it is surely
Christ in prophetic purpose. But then Christ identi-
fies Himself (though, as we have seen, distinguishing
the remnant) with Israel. Praise, He says, unto our
God. The effect of this is that many see it, fear, and
trust in Jehovah. It acts on the remnant in the latter
day, and leads them to trust in Jehovah. They can
trust for deliverance too ; many will. His preaching
righteousness to the o-reat congregation gathered a little
flock. His deliverance as the suffering One will be
blessed to man v. Who hath begotten me all these?
says Zion in that day. This may take in the ten tribes
too ; still, as a principle, a multitude will be there. It
was not so at Christ's first coming. He was to be a de-
spised and rejected One in His own history and trial.

XL.

144 THE BOOTHS OF THE BIBLE.

Verse 5. These are the thoughts of Jehovah in
blessing. This leads to the great thought, the centre
and groundwork of it all — Christ coming to do Jeho-
vah's will. Now, we can comment, or, still better, the
Spirit of God has commented for us, on the value at
His doing Jehovah's will. Here we have much more
the faithfulness of Christ in doing it, His being over-
whelmed with iniquities taking hold of Him in His
own spirit, as we see in Gethsemane, but deliverance.
We must remember that the confession of sins over
the head of the sacrifice was not the slaying, or cast-
ing into the fire, of the victim. So Christ's acknow-
ledging thus, or confessing the iniquities with which

He was charging Himself an His, was not His endur-
ing the wrath, nor His being cut off out of the land of
the living. Dreadful indeed it must have been to Him,
as we see in the Gospels, and He saw all that was
coming upon Him by reason of it ; still it was essen-
tially different — confessing the sins and bearing the

wrath due to them. His confession of sins His people
must (I will not say imitate, but) take up in the know-
ledge that those He confessed were their own; and may,
till grace is fully known, do it with dreadful anguish
and apprehension of the wrath to come. It is this
which particularly, besides outward trials, constitutes
the analogy between the Jewish remnant and the Lord.
The wrath endured in atonement, we know, He endured
that we never might.

In this psalm then we see Christ, according to the
eternal counsels of God, come to do God's will in
human nature, taking His place in the midst of the

great congregation of Israel, suffering most deeply

in consequence, getting into the horrible pit, but His
trust is firm in Jehovah. He waited patiently for
Him, and He is brought up, and a new song put
into His mouth. The first three verses state the
great fact : Jehovah heard and delivered out of the

PSALMS. 145

horrible pit. It is a lesson for all the remnant. How
blessed is the man who trusts Jehovah, and does not
look at the appearance of persons to turn aside after
vanity ! Then we get the course of events. Wonderful
have been Jehovah's counsels. Christ comes to do His
will as a man, delights to do it, declares Jehovah's
righteousness before all. This brings Him into the
greatest distress. Evils come upon Him unnumbered,
and, besides that, His iniquities (those of His people)
come upon Him ; but patience has its perfect work,
and He is perfect and complete in all the will of God ;

and, as the psalm shews at the beginning, He is de-

livered, as we well know. But, as already said, the
psalm recites His faithfulness especially. Hence we see
Him up to the close of the trial still under it. What He
asks for is that the ungodly, being found His enemies,
may be set aside ; but that the poor of the flock may
be able to praise, rejoice, and be glad in Jehovah.

It is beautiful to see His perfect patience in the
trial, that the whole will of God may be accomplished,
and seeking the joy and full blessing of the poor rem-
nant ; yet Himself taking the place of complete de-
pendence on Jehovah, and praying for His coming in
as God. Obedience and dependence are the two cha-
racteristics of the acting of the divine life in man
towards God. It may be remarked here that the
testimony in the congregation is closed when the in-
numerable evils come upon Him. The preface of the
psalm speaks of the horrible pit when He is out of it,
and we know whereunto He was obedient ; but His
death is not spoken of here. In the body of the
psalm we have, as come to do God's will, His faith-
fulness in life as witness, and the evils that came upon
Him at the close when He had to meet the burden of
the iniquity of His people. The fourth verse applies
fco the remnant the result of Christ's faithfulness for
instruction and encouragement.

VOL. II. XL. h

J 46

THE BOOKS OF THE BIBLE.

A few words on the expression, " opened my ears."
The word is not the same as in Exodus xxi. There it
is attaching the ear with an awl to the door post ;
the man thus became a servant for ever. Nor is it
the same as in Isaiah L where it has the signification
of being so completely a servant to His Master's will
that He received His commands morning by morning.
Here it is " digged ears " (that, is took the place of a
servant). But this He did, as may be seen in Philip-
pians ii., by becoming a man. Hence the Spirit accepts
the interpretation of the LXX. — " a body hast thou
prepared me." Compare John xiii. (which answers in
point of time to Exodus xxi.) ; Luke xii. 37, and 1
Corinthians xv. 28.

Psalm xli. shews the blessedness of the man who
understands this position of the poor of the flock and
enters into it. (Compare Matt. v. 3 ; Luke vi. 20.) It
is spoken in the person of one of the suffering rem-
nant — doubtless with the psalmist's own experience.
It is one of the psalms in which Christ takes up an
expression to shew how, in the close of His life, when
He entered into their sorrows, He tasted fully their
bitterness. Still the poor man is upheld in his integ-
rity, and set before Jehovah's face. The apparent
triumph of the wicked is short.

This closes the book. It is the experience, as a
whole, of the remnant before they are driven out, or
at the least of those who are not so. And the cove-
nant name of Jehovah is used. Hence, the place of
Christ is entered into, so far as He came and set Him-
self amongst the poor of the flock upon earth, and led
the life of sorrow and integrity in the midst of evil.
Of this last psalm He is not the subject, as verse 4 "
shews.

We have seen an introduction in the first eight
psalms, in which the whole scene is brought before us

PSALMS. 1 47

in its principles and result in the purpose of God ;
then in Psalms ix. x., the actual historical circum-
stances of the Jews in the latter day. Thus, as to
historical facts, their state forms the groundwork
and subject of the whole book ; while the way in
which Christ could enter into their sorrows, and
they be encouraged by His example, is fully intro-
duced. His whole life amidst the nation is passed in
review ; but particularly the close, when, after declar-
ing God's righteousness in the great congregation, He
passed into the deep sufferings of the last hours of

His passage on earth, going on to His being forsaken

of God. Yet it was for Him — surely for us, blessed be
God — the path of life.

Psalm xl. has this peculiar interest, that it gives us,
not merely the history of Christ, His faithfulness, but
His freely offering Himself to accomplish all that the
Father's counsels required of Him ; and then shews
Him waiting in obedience till Jehovah was pleased to
come in. And then He has the new song to sing. Of
this intervention of God the resurrection was the
grand witness ; through which, as we have seen
in Psalm xxii., Ho has awakened, or rather created,
it in so many other hearts. As in common, the first
three verses give the thesis — the rest all that led
up to this : only here it is traced from His first offer-
ing Himself to do it.

The reader will remark in Psalm xli. what we have
noticed as characterising the remnant — the acknow-
ledgment* of sin (ver. 4), and the declaration of integ-
rity. (Ver. 12.) We have Christ using it as to Himself,
shewing, though the psalm be not of Him, how He
took the place to which the spirit of the whole
applies. The proud and wicked could despise and
trample upon the meek and lowly, and perhaps
chastened remnant. Here it is more the false and
treacherous spirit of those whom he ought to have

XLL

148 THE BOOKS OF THE BIBLE.

been able to trust. Blessedness is with those who
understand, the meek and lowly ones who are
chastened, for they understand the Lord's ways; the
meek one himself looks to the Lord when His hand is
upon him. The point of the psalm is the blessedness
of those who understand and enter into the position of
those with whom Jehovah is dealing. This place, Christ
fully took, though not chastened with sickness.

BOOK II.

In the second book, the remnant is viewed as outside
Jerusalem, and the city as given up to wickedness.

This is seen throughout it. The covenant connection
of the Jews with Jehovah is lost, but God is trusted.
When Messiah comes in, all is changed. We have
further, more distinctly, the exaltation of Christ on
high as the means of their deliverance, and His rejec-

tion and sorrow when down here. It closes with the
millennial reign of Messiah in peace under the figure
of Solomon. The spirit of the godly man is tested by
these circumstances. And, as all hope of finding good
in the people is given up, the soul of the believing
remnant is more entirely looking to God Himself
and attached to Him. It is with this that the book

opens.

The godly man had been going with the multitude
to the house of God, but that is all over. He is driven
away, and his cry is from Jordan — the land of the
Hermonites, and the hill Mizar. All Gods waves are
gone over him. It was terrible to see an enemy in
possession of the sanctuary, and the true one of Jeho-
vah cast out and His name blasphemed. The heathen,
as stated in Joel, had come in in power, and taunted
those who had trusted in Jehovah's faithfulness with
the cry, " Where is thy God ?" (Joel ii. 17.) It was, of

PSALMS. 149

course, a dreadful trial (so with Christ upon the cross ;
and with Him yet more, for He declared He was for-
saken) ; so that what God was to them by faith was
put to the test. This faith is what this psalm now ex-

presses

God. It

was not merely for His blessings ; they were gone.
The preciousness of what He Himself was, was only
so much the more vividly brought out. The main
distress was the cry " Where is thy God ?" But if

Jerusalem, God is the

of the saint.

him

the help of his countenance." The heart too can
appeal to Him (ver. 9), and, under the pressure of
the repeated taunt, hope in God Himself, and He

the health of the countenance of him that
1 Him. The reader will remark that in verse

will be

God

becomes

verse 11 He
of him that

Him. This making God Himself
iff bv the deprivation of all blessin

God

Himself

outward

oppressor — the Gentile. Though in circumstances, of
course, and not in the depths of atonement, it is inter-
esting to see the analogy in verse 3 with what the
Lord said upon the cross. Psalm xliii. is a supplemen-
tary psalm to the former: only that here the ungodly
nation, the Jews, are before us, and the deceitful and
unjust man, the wicked one ; though the Gentile
oppressor be yet there, (Ver. 2.) We know they will
both be there in that day. From the Jewish nation
being now in the scene, the return to the holy hill and
tabernacle and altar of God are more before the mind

of the remnant. Verses 3, 4 form the groundwork of
the book.
Psalm xliv. gives a full and vivid picture of the

XLII.-XLIV.

150 THE BOOKS OF THE BIBLE.

state of the nation, as in the conscience of the rem-
nant. They had heard with their ears. Faith rested
in the memorial of all the old mighty deliverances
wrought by God, and how He had put them in posses-
sion of the land by His power, not theirs. (Vers. 1-8.)
In verses 9-16 their present state is recounted. They

are cast off and scattered. The enemy and avenger is

among them ; they scattered among the heathen — sold
of God for no price. (Vers. 17-22.) Yet they have, in
no wise, swerved from their integrity. On the con-
trary, it is for His sake they are killed all the day
long, and counted as sheep for the slaughter. (Note,
the moment Messiah was rejected, this began in prin-
ciple: compare Rom. viii. 36.) Verses 23-26 contain
the appeal to God to wake up to redeem them for His
mercies' sake. Why should He forget them for ever ?
We have still God, not Jehovah, in this psalm; for

they are outside.

Psalm xlv. introduces Messiah, and, as we shall see,
changes everything. I know not, interesting and full
of bright energy as the psalm is, that I have much to
note upon it, by reason of its force being so very
plain. It will be remarked that it is Messiah in
judgment and taking the throne. He had already

proved that He loved righteousness and hated in-
iquity — was fit to govern. He is saluted as God.

Yet His disciples (the remnant) are called His
fellows, (Compare Zech. xiii. 7, where He is seen in
His humiliation and smitten, but owned to be Jeho-
vah's fellow.) I apprehend the queen is Jerusalem.
Tyre and others own her with presents. She is
gloriously received into the chambers of the king
himself. This, I apprehend, is the force of within.
She is in the closest relationship with the king. The
virgins her companions are, I suppose, the cities of
Judah. The glory of Israel is no longer now their
fathers. The presence of Messiah (the fulfiller of

f>SALMS. 151

promise) has eclipsed the depositaries of promise of
old. Instead of fathers, they have children to be
made princes in all lands. The coming in of Messiah
in glory and judgment, brings in the full triumph and
flory, amongst the nations, of Jerusalem and the
Jewish people. The psalm is full of Messiah, and
exclusively, yet as man, and God is only alluded to
as his God. But Messiah is God.

Psalm xlvi. The remnant, now that Messiah has
appeared in glory, can celebrate what God is in favour
of His people, and with the special knowledge acquired
through what He has been for them in trouble. There
may be yet an assault: indeed according to prophecy
I believe there will be. But as the whole effect of
Messiah's coming in blessing was celebrated in xlv., so
here the great result in divine government. The
spared remnant have Jehovah with them as the God
of Israel. (Ver. 7.) For here Jehovah is again intro-

duced as a present thing. Here it is specially (and

suitably, after what we have been studying, needs not
to be said) as refuge and deliverance. Earth, moun-
tains, and waters may tremble, or swell and roar : His
people need not fear. God is with them. Nor is this
all. He has His city on the earth, where He who is
the Most High dwells, and has His tabernacles glad-
dened by that river which is everywhere in these
descriptions the sign of blessing ; as in the heavenly
Jerusalem, and in the earthly in Ezekiel — nay, in
paradise, and in figures, in the believer, and in the
assembly, who calls to the water of life him who
thirsts. But even then the river is there. God is
there — the sure and best of answers to the taunting
demand " Where is thy God V She shall not be
moved, but helped right early.

Verse 6 gives in magnificent abruptness the great
result. All is decided. Then they say, " Jehovah
Sabaoth is with us." The God of the whole people

XLV., XLVI.

152 THE BOOKS OF THE BIBLE.

is the refuge of this feeble remnant (vers. 8, 9),

they summon the earth to see what the works of
Jehovah are, what is come of the impotent rage and
violence of men; for He will be exalted among the
heathen and exalted in the earth. The place of
faith is to be still and wait on Him and know that
He is God, as the remnant of Jacob will with joy
that Jehovah of hosts, the God of Jacob, is with them.
Psalm xlvii. only pursues this deliverance to its
bright results for Israel according to God's glory in
the earth. Jehovah is now a eTeat King over all the

earth. (Compare Zech. xiv.) He subdues the nations
under Israel and Himself chooses their inheritance.
This is triumphantly celebrated from 5 to 9, and the
association of the princes of the peoples now owning
God, with the people of the God of Abraham. He is
specially Israel's (the remnant's) King, but if He is,
He is King of all the earth. In these verses God
Himself is celebrated, but He is the God of Israel.
It is the celebration of the earthly part of the mil-
lennial glory of God : Israel owned in the delivered
remnant being the centre. I apprehend verse 9 should
be "have joined themselves to the people."

Psalm xlviii. completes this series. Jehovah is fully
established as Israel's God in Zion, now the praise of
the whole earth, the city of the Great King, and in
whose palaces God is well known as a refuge. The
kings were assembled ; they found another sort of
power there than they thought of, marvelled, were
troubled, and hasted away. The power of the sea
was broken by the east wind, and Jehovah's hand
manifested there too. The psalm beautifully refers
to the beginning of Psalm xliv., where they had said

in their distress, We have heard with our ears ....
the mighty works of the fathers' days. Now they

say, As we have heard, so have we seen in the city
of Jehovah Sabaoth, the city of our God. They do

PSALMS. 153

not now say, as in Psalm xlii., " I had gone wit
multitude," but now cry to thee from Jordan

g

God, in the midst of thy
temple." God's name they had trusted, but now His
praise was according to it. He had come in in power.
It was so to the ends of the earth. He calls on
Mount Zion to rejoice because of these judgments,
with the joyful assurance that this God is their God
for ever and ever ; their life long will He guide and
bless them. It is an earthly blessing, and death, the
last enemy, is not destroyed. (Vers. 11-14)

Psalm xlix. is a moral conclusion for all, founded on
these judgments of God. Wealth, elevation, all that is
exalted in man, is nothing. Man expects to endure,
gives his own name to his lands, blesses himself, is
praised by posterity, and spoken well of as prudent
and wise, seeing he has done well to himself. They
are laid in sheol like sheep. The hope of the man of
the world does not last; he leaves the world he was
great in ; his reputation, which lives, is nought for
him, deception for others. Satan's power is for this
life; there is no deceiving after it. Man in honour
without understanding is like the beasts that perish,
but the righteous remnant trusts in God : his soul is
redeemed from the power of the grave. God shall ac-
cept him. The preservation on earth, or heavenly
blessing is left somewhat vague here. The immediate
hope would be of preserving life ; but it would meet
those that might be slain with the fullest and securest
hope. It is even so in Luke xxi. 19, KTvaaaQe rac

\pvx<*€ vjmZv, and in Matthew xxiv. 13. The am-
biguity is preserved there too designedly.

In Psalm 1. we enter on new ground — God's judg-
ment of the people. Jehovah the mighty God sum-

Psalm

confession of killing Christ

XLVIL-L.

154 THE BOOKS OF THE BIBLE.

The introduction of Psalm 1. is magnificent, but
requires little comment, God shining out of Zion the
perfection of beauty. Only remark that the first
two verses are the thesis ; from verse 8 is the

bringing it about. But heaven is called in to stand

by, a witness of righteousness, and the earth ; but the
judgment is the special judgment of the people. In
verses 5, 6, He takes up and accepts and gathers the
remnant, His chasidim, who have now entered into
covenant with Him by sacrifice. It is in view, I
apprehend, of their seeing Christ whom they had
pierced, that these words are uttered. The heavens
(though in result God be seated in Zion) bring in their
display of the righteousness of God ; distinct in itself,
note, from His judgment. This is general. It is not
in itself the judgment of God. I doubt not, He shines
forth in glory therein, but in a particular manner. We

can say it is the glorified saints who display this, of
course with Christ Himself ; yea, so fully that they
shall judge the earth. It is not judgment through
secondary causes : God is now judge Himself — hence
gathers His saints too. In verse 7 the people are
judged. God does not want sacrifice, He wants right-
eousness. He will not have wickedness, nor, now, the
wicked among His people. So we read in the very
same way in Isaiah xlviii., lvii. Man fancies God is
such as he himself is ; but all shall be set in order
before Him. This is God's judgment.

Psalm li. is the true remnant's confession. They
have fully entered into the mind of God. (See ver.
1G.) There is true and complete humiliation for sin
before God, yet confidence in Him. He is looked to
to cleanse and deliver, with the true faith of God's
people. The whole sin of the heart and nature is
acknowledged, and the dreadful crime of Christ's
death owned. (Ver. 14.) The humiliation is accepted,
but with the sense of God's cleansing being perfect.

PSALMS. 155

He creates too a clean heart. He prays that that

Hao-p'ai declares abode

all their faults, and

fi

cap-

sense of the presence of his God. Persons have found
difficulty in this verse ; I see not any. No good could
have been wrought by the Old Testament saints with-
out the Holy Ghost : withdrawn from them, all their
joy and comfort ceased and gave place to darkness.
This he prays might not be. There cannot for a
moment be a doubt that the Snirit wrought in the Old
Testament saints,
present ii

He

Ch

Head

could

The work was not yet wrought, the glory not yet
entered into by the man Jesus. The New Testa-
ment is clear on this point. He was not ; but He
must have wrought in and with the saints. He acts
in everything good ; the agent in all divine action in

He moved

waters, but

strength to the saints.

the
pr

An intelligent saint now could not say what is said
in this psalm (ver. 11); he knows God will not take
His Spirit from him. He might indeed perhaps in
anguish say it, and with a true heart, and be heard ;

ently. This repentance of Israel, as so
ht in scripture (see Acts iii.), is the path

but

blessing there. Will God

ings ? In these two psalms we have the separative

ment in Israel connected with wickedness, sin

o

Jehovah — a judgment which

ance for the remnant; and now (when He has ap-
peared) the full confession, and that even of having
shed the blood of the Saviour.

LL

15G THE BOOKS OF THE BIBLE.

These two psalms complete the setting, as to circum-
stances, of the whole scene before us, which forms the
groundwork of this book. The series of psalms now
commences (as we have seen in other instances), to
supply and unfold the expressions of feeling for the
remnant under these circumstances. It will be founc^
accordingly, that it is not so much trial by being in
the midst of evil, as from seeing it dominant and pre-
vailing in the place even that belonged to Jehovah.
Hence in general, they are addressed to God and the

Most High, the God of promise — not to Jehovah, the

God of present covenant blessings, for they are out
of the place of them. When otherwise, I purpose
noticing it in its place. After all this is gone
through up to the full inshining of hope, the posi-
tion of Christ exalted on high, and once suffering
in Israel as that in virtue of which He could help
and deliver them, is brought out. This (with the
application of it to the remnant and the employment
of David's last appeal in his sorrow, as now fatigued
with years, to Israel's own state at the end) ushers
in the millennial reign of Christ under the figure of
Solomon.

In Psalm lii. we find faith as regards the power of
the wicked man, who was in presence of the godly.
The goodness of God endured. God would destroy
the proud and deceitful man, while the righteous
would abide. It reminds of Shebna — not enemies
from without nor even the beast, but within among
themselves — the Antichrist of power.

In Psalm liii. we have the wicked in general, the
whole mass of the people, all, save where grace had
come in. It is the same as Psalm xiv., but does not
speak of Jehovah, but of God, for the remnant are no
longer in the place of covenant relation. Hence here
it ds not God is in the generation of the righteous, but
the utter ruin of those encamped against them — the

PSALMS. 157

9

public judgment of the external enemies. Those who
are in great fear are the ungodly Jews. (See Isaiah
xxxiii. 14 ; viii. 12 ; and x. 24.) In Psalm xiy. they
despised the poor who trusted in Jehovah. There
they were outwardly together. This is not so now.
God has put His enemies to shame — not the proud
ungodly the poor of the flock. The desire of the
full salvation of Israel out of Zion as a centre, not
merely God's deliverance by judgment from enemies
without, is then expressed. The power which comes
from heaven and destroys the faithless oppressor, is a
distinct thing from the establishment of the result of
covenant power in Zion according to promise.

Psalm liv. is the cry to God to deliver according to
the value of His name, the subject of trust. The
double character of the enemies is spoken of
strangers, enemies from without ; and oppressors,
the proud within, who hunt for the life of the poor.
When deliverance comes, then the name of Jehovah
is introduced. (Vers. 6, 7.) The name of God is the
revelation of what He is. This is what is trusted.
Jehovah's name, that of their covenant God, will be
praised when they get back into the place of associa-
tion with Him.

Psalm lv. is a distressing picture of wickedness in

Jerusalem. The speaker is outside, but has experienced
this wickedness in the treachery of his dearest friends.
His resource is in God : Jehovah will save. He is
looking back, I judge, at all that he had experienced

in Jerusalem. Wickedness went about her walls.
Wickedness, deceit, and guile were in her midst, nor
departed from her streets. He would fain have fled
from it all. The enemy was without, the wicked
within ; but they charged the godly with wickedness,
and utterly hated them ; but worst of all was the
heartless treachery of those within, those with whom
the godly had gone in company to the house of God.

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158 THE BOOKS OF THE BIBLE.

Still his trust was in God, for where eke should he

seek help ?

Psalm Ivi. expresses the sense of the bitter and re-
lentless enmity of the wicked, but the tears of the

;*odly are put in God's bottle. God is owned as the

Most High, tho title of promise but not of covenant

(that of covenant is Jehovah) ; and here the remnant

are cast out. But the word of God is a sure trusting
place. It carries the truth of God as its basis to the
soul, and contains all the expression of His goodness,
and ways, and faithfulness, and interest also in His
people. Hence there is no fear of man. The soul of
the godly was delivered from death ; he had escaped
and fled, and now he looks to God that his feet may be
kept, that he may walk before God in the light of the
living. As the expression of the tried heart driven out,
but so escaped, it has a most clear and distinct place.

Psalm lvii. looks more at the evil and the feet
being kept, leaning on the word. This psalm while
crying to God in the same spirit and circumstances,
and under the same title, is more the expression of
confidence in God as a refuge. His wings are a covert
till the evil be overpast, and full deliverance is looked
for by His gloriously putting an end to the trial. God
will send from heaven and deliver. Hence the end of
the psalm is more triumphant than that of Psalm lvi.
He will praise among the peoples and various tribes of
the earth, for God's mercy and truth are great. God's
publicly exalting Himself above heaven and over all
the earth is looked for. No help was on earth, none
to be looked for ; but this cast more entirely on God,
and thus brought out a fuller confidence in His safe-

guard, and in the final display of power in deliverance.

So it ever is. God would send from heaven. How this
directs the remnant upwards, and links them with
a heavenly deliverance. Then Jehovah is praised.
Psalm lviil All righteousness was silent in Israel.

PSALMS. 159

The wicked were such and nought else. The godly
man looks for judgment on them, for, let favour be
shewn to them, they will not learn uprightness. In
the land of uprightness will they deal unjustly.
(Isaiah xxvi. 0, 10.) They cannot, says David of
the same, be taken with hand ; one must be fenced
with iron to touch them. (2 Sam. xxiii.) Hence the
godly looked for judgment — the only possible means,
by God's own testimony, of removing the evil ; for

patience had been fully exercised towards them, but
when even God's hand was lifted up they would not
see. And the vengeance of deliverance would come,
and men would say, Verily there is a reward for the
righteous ; doubtless there is a God that judgeth in
the earth. (See Isaiah xxvi. 9.) This is the meaning
of these terrible judgments : they establish the govern-

ment and righteous judgment of God in the earth.

Grace has taken us out of the world ; we are not
of it, as Christ was not of it. Christ will, as to
our deliverance, even from suffering;, come and take

us out of the evil, so that we have in no way need to
seek the destruction of our enemies. But for the
persecuted remnant, it is the only and promised
deliverance ; and not only that — it establishes God's
government of the earth.

Psalm lix. gives more the external enemies. The
same wickedness is found there, but the might of

human power with it. But they also must be judged,

that wickedness may be set aside. Nor was it the sin

of Israel against them that brought the heathen on
them (however God might chasten them for sin
against Him, so that He was justified). The suffer-
ing remnant look therefore for the intervention of
Jehovah to judge them. And Jehovah shall judge
all the heathen. They are not destroyed, but scat-
tered, yet practically, as power, consumed ; and many,
as we know, slain.

160 THE BOOKS OF THE BIBLE.

This psalm speaks of no restoration o£ blessing. It
is judgment, and judgment going on and not yet
finished. And this judgment of the proud and
wicked enemies will go on. Though rising up in

rage to a head of wickedness, they will be sore
smitten and consumed. All the heathen are con-
cerned in it, but I apprehend that it is especially the
apostate power animated of Satan — partially the king

of Daniel viii. perhaps. It will be remarked here that,
the moment it is in contrast with the heathen, the
name of Jehovah is introduced. The personal address
is still under the name of God, for the people are still
outside. (See vers. 3, 5, 8 for Jehovah, and 1, 9, 10, 17
for the personal address.) Note, the result is, that
God rules in Jacob unto the ends of the earth. Verses
14, 15 are, I apprehend, a challenge. Let the heathen
he as hungry dogs about the city, the believer will
sing of Jehovah's power. It is at the close of the

tribulation.

This psalm presents another phase of the connec-
tion of Israel and Messiah, and shews how David
became the fitted instrument whom God had attuned
to tell Messiah's and the remnant's sufferings. " Slay
them not, lest my people forget."* Now, this is not
the language of the king, as such, but of Jehovah.
The only case where " my people " is used is 2 Samuel
xxii. 44, or Psalm xviii. 43, where Christ is the speaker.
But when Christ is born, He is called Jesus, for He
shall save His people from their sins. Now Jesus was
the personal verifying of that which was said of Jeho-
vah. In all their afflictions He was afflicted, as in
Isaiah lxiii. It is Jehovah who gets the tongue of the

* If the title be right, David was not yet king de facto , and
the Spirit of Christ in him spoke anticipatively of the title of
the anointed one ; but evidently in view of another epoch. Note
too here all Israel is in view of the desires of faith, though no

deliverance even of the Jews be yet accomplished*

PSALMS. 161

learned. (Isaiah 1.) So that " my people," where not
directly of Jehovah which is frequent, is Christ enter-
ing into the sorrows of Israel, but in the love of Jeho-
vah to them — no doubt as man (or how could He have
actually suffered ?) but still in the sympathies of Jeho-
vah — yet, and because He is Jehovah, perfectly entering
into them. It is thus He wept over Jerusalem, saying,
" How often would I have gathered thy children to-
gether !" But that was Jehovah. Hence, though He
can say "we," because He graciously takes a place
among the children, yet, in saying " we," it brings in
all His own value and excellency into the cry. " I "
and " me " may often take up the case of an indi-
vidual of the remnant ; but in case of such an ex-
pression as "my people," we clearly get One who
stands in another position — not merely David. He
says (like Moses) to Jehovah, " thy people " ever, and

that is all right, but One who, in whatever sorrow,

could say, as Jehovah, when spoken of by the Spirit,
" my people," and enter into their griefs with divine

sympathy, and a righteous call for divine judgment.
I apprehend that, though the enemies are the heathen,
yet their complete intimacy and affinity with the
wicked among the Jewish people is clearly intimated
here. The same thing is found in Isaiah lxvi. They are
all melted into one system and state of wickedness.

In Psalm Ix. the remnant acknowledge God's having
cast them off. Their only hope is, that He will turn
to them again. This is exactly the point of Israel's
righteousness as a nation : no going for help elsewhere
— no spirit of rebellion. They accept the punishment
of their iniquity. Still God had put His ensign among
the faithful in Israel. He was their Jehovah-nissi.
They now look to Him. The end of the psalm is God
asserting His title to the land of promise. Victory
will be to Israel through Him.

Psalm lxi The main point of all these psalms is

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1G2 THE BOOKS OF THE BIBLE.

trust in God when all is against the godly One. The
more all circumstances are adverse, the more Gocl is
trusted in ; but Christ shines through all as taking the
dependent godly one's place. Many of the psalms of
this book were, it is very likely, composed when David
was driven out through Absalom.

This confidence in God which calls Him to hear is
expressed in Psalm lxi. It is not an appeal of the
godly man against enemies, but the sinking of his
heart as cast out ; but, when at the end of the earth
and his spirit overwhelmed, he cries to God and looks
for a rock higher than himself from this flood. Thus
his confidence was restored. It was a known God
whom he thus trusted, whatever his then sorrows.
In verse 5 he applies it to present certainty of
having been heard. The vows he had sent up God-
ward had reached His ear above ; full blessings would
rest upon him, and in those blessings he would perform
them. Verse 6, doubtless, as to the occasion of it, was

David, but it looks, I apprehend, clearly to a greater

than he, and the abiding life into which He entered as

man ; and though the godly remnant be thus driven
out and their spirit overwhelmed within them, yet the
fact that the King had been so would be a cheer and a
security to their hearts: His song would become theirs,
His having sung it a relief to them when they might

have sunk in despondency. Though the being driven
out is the occasion and is felt, the psalm does not refer
to wickedness, but to nature, the human heart being
overwhelmed.

In Psalm lxii. confidence is more expressed. It is
not looking from an overwhelmed heart, but a free
looking up, so that one is not overwhelmed. His soul
waits on God, has none else indeed, but does not desire
any other. There is a " how long ?" as well as a wait-
ing. God will certainly come in at the right time, and
then it will be known to whom power belongs. The

PSALMS. 163

psalm is spoken individually and may be in the mouth
of any one of the godly remnant. How long would
they imagine mischief against a man ? What was
their object ? Why have him thus in hatred, and by
falsehood seek to root him out of his place — the place
of God's blessing, in which He had placed the godly in
Israel ? But this, I doubt not, has special application
to Christ as the One who was indeed in this place, and
against whom all their malice was directed to cast Him
down from His excellency. He invites also the people
(Jewish) to trust in God, to pour out their hearts
before Him, and, putting Himself with them in this
place, says, Not only my refuge is in God, but He is a
refuge for us. In saying "mine" He shews that He
had it ; but these maskilim shall instruct the manv
and turn to righteousness many of them.* Above all
did that truly understanding One do so. They were
not to trust in the great and violent ones of the earth.
Power belongs to God, and with Him is mercy. They
may trust in Him as a God of righteousness, and walk
uprightly and not be turned aside by the prosperity of
the wicked ; for Adonai will reward every man ac-
cording to his works. It is the desire to cast down
the poor of the flock (because the wicked after all
have the consciousness that the excellency of God is
with them, and specially with Christ), which draws
out this psalm, which expresses the faith of the saint
and the warning to the people to trust God and not
the mighty. They are exalted in the earth ; but true
elevation from God is with Christ, and those who thus
walk, who fear God and obey the voice of His servant.
If Psalm lxi. has been the cry of depression, Psalm
lxii. the confidence and encouragement of trust in
God, Psalm lxiii. is the longing of the soul, still as

* Compare Daniel xii. 3 and Isaiah liii. 11. Not "justify
many," but turn to righteousness, and hear, <fec.

LXI.-LXIII.

164 THE BOOKS OF THE BIBLE.

cast out and far from the sanctuary (so we can speak
of heaven, for we have seen the power and glory there
by faith) ; but having, by faith hi the lovingkindness
itself, praise as its portion even in the wilderness,
marrow and fatness to feed upon. It is a beautiful
psalm in this respect; for it knows God; praise is
thus begotten in the soul and for all times. There
are two points : first, a most sweet word — because
God's lovingkindness is better than life, his lips
praise Gocl, though life in the wilderness be sorrow ;
secondly, because He has been his help, therefore he
will rejoice in His protection. Verse 8 describes the
practical result — his soul followed hard after God, and
God's right hand upheld him. There was the longing
to see the power and the glory as he had seen it ; the
present satisfying of the soul as with marrow and
fatness, and that in the silent watches of the night,
when all outward excitement was hushed and the
soul left to itself. Those that sought the soul of the

righteous to destroy it should go down into hades, but

the king shall rejoice in God. Those that own His
name should glory, but the false ones who departed

from Him should be put to shame. It is again the
king, and applies to Christ in a higher sense than to
the remnant. For Him it was the desire to see the
glory from which He was descended ; for the Jew it
was in the temple ; for us, a Christ who has been
revealed by faith to us, who have seen the glory and
sanctuary into which He is entered.

There is a difference between Psalm lxxxiv. and
this psalm : — that is the desire to revisit the sanc-
tuary of God ; this, desire after God Himself. There
the tabernacles of Jehovah, a covenant God, are
amiable ; here God Himself is a delight when there
are no tabernacles to go to.*

For Christ and for the new man, the world is a desert, with-
out anything in it to refresh the soul. But divine favour being

PSALMS. 16;

o

Psalin lxiv. chiefly speaks of the unceasing crafty
hatred of the enemy and cries to God : God will shoot
at them suddenly. The result of this judgment will be

that

God

they shall wisely consider of His doing. Then (for
judgment is now come) the righteous shall be glad in
Jehovah, for His covenant name is now taken, the
judgment having removed the power of evil. Th<*
upright in heart glory. Thus judgment introduces

the millennium.

the bright side, the

bright and jo]

scious of bein^

blessing, counts upon it; whereas up to this it has

been the sense of the power of evil, or the cry to
God and waiting upon Him. Still in Psalin lxv. the
door of praise is not yet opened. Praise is silent
in Zion ; still it surely would not be silent, the vow
now made would be performed. There God was the
hearer of prayer if praise was yet silent, and all flesh
would come to Him. But confidence is very bright
here. As to the actual state of the people and the
remnant (indeed, the remnant alone enter into their
case) iniquities prevailed against them. Still con-
fidence is unshaken, God would purge them away.
Blessed the man that Elohim chose (for all was

grace) and made to dwell in His courts. They
would be satisfied with the goodness of His house.
The thing was sure and gave satisfying joy. In
verse 5 we have the judgment in favour of the
remnant by which the blessing would be introduced
terrible things in righteousness. God is the blesser

o o

better than life, we can praise while we live ; our soul is satisfied
as with marrow and fatness. The saint is not in the sanctuary,
but has seen God in it. His desire is after God Himself. Christ
could literally say this. " He hath seen the Father :" we have
seen Him in Him,

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166 THE BOOKS OF THE BIBLE.

of the earth in every place. The end of the psalm is
the celebration of the earth's blessings, when God
comes in in judgment in favour of His people. At
the door of Zion, as yet eating the fruit of their
,sins outside, the plea of the remnant is, that as yet
praise was silent in Zion, but it was ready ; God
had only to bring in the judgment ami deliverance,
and it would wake up ; and Elohim would do this,
He who was the one blesser and orderer of the whole
earth.

Psalm lxvi. celebrates this intervention in righteous-
ness. Men arc called to see God's works, but (ver. 6) it
is the very same God who once delivered Israel before
out of Egypt. Verse 8 calls upon the nations brought
into connection with God, to bless the God of the rem-
nant, that is, of Israel. They had been brought through
every kind of sorrow and oppression, to prove and
try them as silver, but now they would go before Him
and praise Him. They had cried, been righteous, were
heard, and found mercy ; their prayer was not turned
away, nor God's mercy from them. Thus after the
sorrows (seen clearlv now as the wav and hand of
God with them), to the righteous there is arisen up
light in the darkness. They can pay the vows
uttered in their distress, and tell to others the
blessed and sure deliverance of the Lord who cares
for the righteous, and has indeed heard their cry.
But it is a deliverance by terrible acts of righteous-
ness on God's part, the display of His intervention in
judgment in the government of this world. We see,
as indeed in so many other psalms, how it is in the
Jewish remnant, though not a sparrow falls to the
ground without Him, that God displays His govern-
ment of this world; as it is in them, which is the
subject of the next psalm, that the blessing of the
world takes place.

Psalm Ixvii. closes this short series by looking for

PSALMS. 1 6?

the blessing of the remnant, not only

and merciful answer to their cry, but as the way of

spreading the knowledge of God's ways to all nations.
" God be merciful to us, that thy way may be known
upon earth." Thus all the peoples will praise God,
and the earth be judged and governed righteously.
The earth will yield her increase, God's blessing will
be upon it, and He will, as the own God of the godly
remnant that have trusted in Him, bless them. The
result is summed up in the last verse — "God shall
bless us, and all the ends of the earth shall fear
him." For the repentant Jew is the way of blessing,
life from the dead for the worl<

introduction

psalms, I

spoken of in them. Still it has a complete and indi-
vidual character of its own. It begins with the
formula employed when the camp broke up in the
wilderness under the guidance of God, the pillar
rising up and going before them. So it is now.
God takes this place at the head of His people. It
is thus introduced suddenly with great majesty. Let
God arise — so His enemies are scattered before Him :
as wax before the fire, the wicked perish at His
presence. The righteous may be glad and rejoice
before God, yea, exceedingly rejoice. He shall ap-
pear to the shame of the mighty wicked, and the
righteous poor will be glorified. Thus the purport
of this psalm is most clear. But the character of
Him who thus interferes is further most beautifully
unfolded. He is a father of the fatherless, a judge
of widows. He makes the solitary to dwell in
families, the rebellious in a dry land. Judgment
is the true and gracious deliverance of the blessed

God. And now His people can celebrate this g

ness.

History is then recapitulated. (Ver. 7.) Such was

LXVI.-LXVIII.

168 THE BOOKS OF THE BIBLE.

He when He brought forth Israel from Egypt. At
Sinai the earth shook at His presence. But He re-

freshed the heritage of His weary people, when He

had prepared of His goodness for the poor. But now

present facts told that tale still more to their hearts.

Adonai's word went forth. The glad tidings were
chanted by Israel's daughters in a great company. (Ver.
11.) Kings fled apace. What a sudden and complete
deliverance it was! The quietest home-stayer divided
the spoil, for it was the Lord's doing. Then Israel
came out in all her beauty, though they had been
lying in poverty and wretchedness.* In all the pre-

tensions and striving of the nations, this is God's will.

God challenges these pretensions of human power;
" Why leap ye, ye high hills V — the seats of human
power. Zion was God's hill, He would make it His
perpetual abode. For the sake of His remnant He
scattered the kings. In the midst of them He would
dwell. But whence all this deliverance ? The Lord
had ascended on high, received gifts as man and for
men ; yea, even for rebellious Israel, who was now in
question, that Jehovah might dwell among them.

This brings out praise to the God of their salvation;
for their God was the God of salvation. Oh ! how
could Christ witness that ? But they were still
mortal men down here. The deliverance was earthly
and temporal, though of saints. But He would be
their guide always, even unto death. But He would
destroy the wicked. What was really the occasion of
all this burst of joy (of which the heart was too full
to tell quietly the occasion) is now however drawn out;
yet the exultation still casts its light and joy over it.
Israel was set up again in power ; her enemies de-
stroyed ; the beauty of her temple-order restored.

* The force of the word is much disputed ; its sense, I suppose,
is evident. It is used for the stables of sheep or cattle.

PSALMS. 169

The tribes would come up, the kings bring presents.
God had commanded strength, and they look to His
strengthening what is wrought. The subjection oi
every enemy or mighty one follows. Princes would
come out of Egypt, and Ethiopia stretch out hei

hands to God. The kingdoms of the earth are all

called upon then to sing praises to Adonai. Strength
is to be ascribed to God ; but His excellency, that in
which He is exalted, is over Israel, and, in the clouds
of His dwelling-place in power, His strength watches
over His people. It is the full restoration of Israel's
blessing and glory, and indeed much more than re-
storation ; and this consequent upon the exaltation of
the Lord to receive gifts as man.

But, while it is the intervention of God in the power of
judgment, for the blessing of the remnant and putting
down human power and every haughtiness of man's
will — " God's arising " before His earthly people and His
enemies fleeing — there are some points in it, which are

brought out by this, which it is well to notice. First,
the use of Adonai. His name Jah is introduced (vers.
4 and 18), but it is always Adonai is spoken of. It is
not the covenant name of relationship, though Jah
recall it, but power in exercise, Lordship — divine
Lordship — but still Lordship. It is what Thomas
owned when he saw the Lord, it would seem ; not,
tell my brethren " I ascend unto my Father and your
Father" &c. It is God ; but as the Lord manifested
here in power as Psalm ii. 4; only there He is not
redescended. Hence here we have His ascension as
a past fact. It is not that God gives, but He who
is Adonai has gone up and received gifts as, and in
respect of, man. In His Adam (last Adam) cha-
racter He has received them, having led the enemy
captive (Acts ii. S3-3G) ; here clearly the ascended
man, though much more, and as head having received
the gifts 01N2, — the human head of glory — He

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170 THIS BOOKS OF THE BIBLE.

shed forth the gifts. (Acts ii., Eph. iv.) But though
as, and for, and in, man, yet there was also a special
object added, yea, even for the rebellious, that Jah
Elohim might dwell among them. Here the remnant,
the Israel of our Psalm, comes in. Hence the apostle
does not quote it, but stops half-way at His receiving
them for man.

In the following psalms we find the humiliation
of this blessed One. What a contrast ! Yet how
far indeed from being less glorious or of feebler
interest in the eyes of us who have learned and
know who He is.

Psalm Ixix. The state of soul of which this most
important psalm is the expression demands the utmost
attention and patient inquiry. We have all along
seen the remnant of Israel before us, or Christ as-
sociated with that remnant. It is the case here. He
who speaks is doubtless, first of all, David; but

evidently a greater than he. The state described is

this : — He is in the deepest distress, sinking in deep
mire, has to weioh before God the foolishness and sins
which have been the occasion of it. He is in the
midst of numerous and mighty enemies, who are
such without a cause. Whatever sins may be dealt
with, personally He has been faithful. The zeal
even of God's house has eaten Him up, and He is
suffering reproach for the God of Israel's sake.
Hence He prays that this may not be a stumbling-
block to others, seeing that One so faithful to God
should find such distress and trouble. Yet He is not
forsaken of God. On the contrary ilis prayer is to
Jehovah in an acceptable time, He looks to be heard
in the multitude of God's mercies and the truth of His
salvation. His complaint is of His enemies ; yet He
sees Himself smitten of God, and among those whom
He has wounded. His desire is for vengeance against
iriwi ; it is not the testimonv of grace.

fSALMS. 171

If we look at the godly man in the remnant of
Israel, all this answers perfectly. He acknowledges
his sins — all the sins of his nation. Yet he suffers
reproach and causeless enmity for the name of the
God of Israel : and the more faithful he is, the more
he suffers it. Faith yet makes him know that he
prays in an acceptable time (we have seen this to be
the character of the last psalms) to the God of Israel.
Yet he is in the deepest distress. His eyes fail while
waiting for God. His care for the good of Israel, his
submission to injury, only makes him their scorn. He
looks for the destruction of his adversaries and perse*
cutors, for whom no mercy is of avail (they will it
not) ; assured that Jehovah hears the poor and de-
spises not His prisoners. All creation is to praise
Him, for God will save Zion and build the cities of
Judah, that they may dwell therein and have it in
possession. The seed also of His servants shall
inherit it ; and they that love His name shall dwell
therein. All this is exactly and precisely the position
and feeling of the godly remnant — the rnaskilim.

But in verse 21, and indeed, though of more
general application, in verse 9, we have what has
been literally fulfilled in Christ. The use of verse
22 in the Epistle to the Romans leads us to the same
conclusion ; and many other verses, though applicable
to others, have their fullest application to Christ. Yet
He is not speaking as forsaken of God at all. Yet,
though His life is referred to, His sufferings on the
cross, as we have seen, are reached in the description
given of them ; yet there is no trace of grace and
mercy flowing from them. They are man's part in
them, not God's forsaking ; and judgment on man
sought, not righteous grace announced. Yet withal
trespasses are confessed before God, and the persecu-
tions are of One whom God has smitten. Hence, I
cannot but see in this psalm, after His righteous life,

LXIX.

172 THE BOOKS OF THE BIBLE.

in consequence of which He suffered reproach (and
which He rehearses as regards the great principles
which had governed it), Christ entering in heart and
spirit into the sorrow and distress of Israel, into

which, as to God's government, they had brought them-

selves; yet not the forsaking or the rejecting — that was
Christ's alone as bearing and expiating sin. Still,
they are smitten of God and wounded by Him; and
into this Christ could enter, because He (in the highest
and fullest sense, though it be not the general subject
of this psalm in general) was smitten of God. The
subject is the persecution by the Jews, but the per-
secuted One was smitten of God, and felt how terrible
was the wickedness that taunted and reproached Him
who had taken that bitter cup, which we too had filled
by our sins. Christ was smitten of God upon the cross,
and felt the reproach and dishonour then cast upon Him.
As regards the trespasses recalled to mind in verse
5,* I apprehend they are in connection with the
government of God as to Israel; and that, though
the fact of smiting is referred to, its expiatory power
is not at all treated of in this psalm. Only judgment
is sought for; that is not the fruit of expiation. (Com-
pare Psalm xxii.) But it gives to us, for that very
reason, a fuller apprehension of all the personal
sufferings of Christ at that time ; not that which
stands wholly and entirely alone — His atoning and
expiatory work. Were this only revealed, it is so
immensely great, it would have eclipsed His personal

sufferings as a man, as such, gone through at that
time ; and this it is, blessed be God, which we have in
this psalm — what accompanied the great act of the
smiting of God.

Further, as already remarked, in no case is the assumption
of sins or their confession, on the head of the victim, the act of
expiation. It is the assumption of that which had to be
expiated.

PSALMS. 173

Psalm lxx. embodies the desire of the Spirit of
Christ in connection with His sufferings from man,
(but expresses itself, as in the remnant in that day) ;
that His enemies may be confounded — those that
say, Aha, aha, as they did when He was on the
cross ; that those that seek Jehovah may rejoice, and

be glad and rejoice, and those who look for His de-

liverance say, Let God be magnified — that is, enjoy
that deliverance. For this, He, as on earth, is content
to be poor and needy and nothing else, to the end.
Still He trusts in Jehovah ; He is His help and
deliverer. He is assured He will come. He asks
He may not tarry. Any saint of the remnant could
say it doubtless ; but it is a summing up of the prin-
ciple on which the Spirit of Christ speaks in them,
and of His personal association with their sorrows,
and thus in principle furnishes a key. It will be
remarked that from Psalm lxix. 13 the covenant name
of Jehovah is introduced.

Psalm lxxi., founded, I suppose, as much of this
book, upon the flight of David on the rebellion of
Absalom, presents, I apprehend, the sum of all God's
w T ays with Israel from the commencement of their
history, and the display of His faithful care, with
the appeal not now to leave them at the last. Christ,
I doubt not, in spirit enters into it (see ver. 11) as in
every case, but it cannot personally apply to Him. The
close of His life witnessed exactly similar trials, only
faultless and deeper ones ; but its application is to the
old age of Israel, who will be brought up as from the
depths of the earth through the faithful grace of the
Holy One of Israel.

Psalm lxxii. introduces us, not to David in suffering
and conflict, but to the full reign of peace and royal
blessing. It is the Son of David we have here, the
source and securer of millennial blessings. I know
not that this psalm requires much explanation by

LXIX-LXXIl.

174 THE BOOKS OF THE BIBLE.

reason of its clearness. It is the king to whom God
gives His judgments, and who is at the same time the
king's Son, the Son of David, in His reign of right-
eousness and peace, as Solomon or Melchisedec. His
kingdom has the full extent of promise, but all kings
fall down before Him. Blessings of every kind ac-
company this reign of righteousness. The expression
"prayer shall be made continually for him" shews
simply, that the blessings enjoyed through Him raise
the desire and request for His glory and continuance
in power. While literally spoken of Solomon, I think
it would point out Christ reigning as a true man upon
earth. Verse 17 shews, I think, it is not uncertainty
of duration, but the effects of His rule on the hearts of
all that are under it. There will be a prince of the
house of David in Jerusalem, I suppose : still this, I
think, looks beyond him.

This closes the Book. We have seen in it the godly
ones cast out ; their distress and confidence in this
position ; this ending in the certainty and confidence
of restoration ; and then Messiah's deliverance and ex-
altation and previous humiliation — the glorious and
yet humbled person being thus brought out — and then
the human royal rule established in Israel. This ends
the dealings with the remnant in the land, looked at
as apart from the rest.

BOOK III.

In the Third Book we get out into a larger sphere
than the state of the residue of the Jews in the last
days, whether in Jerusalem or driven out ; and hence
we find much less of the personal circumstances and
feelings and associations of the Lord, who, in His day,
walked among them. The general interests of Israel
are in view, and thus Israel's history is entered into.
The whole national position is before us, still distin-

PSALMS. 175

guishing a true- hearted residue. Remark here that,
save one, we have no psalms of David in this book.
Asaph, sons of Korah, Ethan, are the professed au-
thors ; I know of no reason to reject the alleged
authorship. It is still the state of Israel in the last

days : only that the general facts are spoken of in

reference to the whole nation, not the particular de-
tails of the Jewish remnant, and of Christ as taking
a place among them. It is much more Israel and
general principles ; there is more reference to their
past history and God's dealings with them.

This the first psalm of it shews. Truly God is good
to Israel, to such as are of a true heart : but the saint
was perplexed at the prosperity of the wicked, and his
feet almost gone. The prosperous ungodly are then
described ; the body of the people join them, and the
Most High is scorned ; whereas the godly is continually
chastened, he had cleansed his hands then in vain. But
in speaking thus he would offend against the genera-
tion of God's children. Man pondering on it, it was
too painful. In the sanctuary of God, where His
mind was revealed, all became plain. As a dream
when one awakes, so all their pretensions would dis-
appear when once God awoke. The godly man com-
plains of his want of divine sense in these thoughts and
feelings. Still after all he was ever before God, and
God s right hand upheld him ; guided by His counsel
in that time of darkness, when the glory shall have
been revealed, he will be received. (Read " after the
glory, thou wilt receive me." Compare Zech. ii. 8.)

The result is blessed. He has none in heaven but
the Lord, none on earth whoni he desires beside
Him : such is the effect of trial. But his flesh and
heart fail : that is nature. It must be so, but God is
the strength of his heart and his portion for ever. The
last two verses declare the result — those far from Je-
hovah, and apostates, perish ; but it is good for th

r

LXXIIl.

THE BOOKS OF THE

godly to 6a

God. He has put his

Him when He did not shew Himself, that he might
declare all His works when deliverance came ; for those
blessed without trial afterwards will not learn this
knowledge of God.

Psalm lxxiv. complains of the hostile desolation of

sanctuary

God's enemies

as faith here calls them, roar in the congregations.
Man's ensigns, not God's, are the signs of power. All
public Jewish worship was laid low. Not only this
what might have been a comfort in such a time fail
There are no signs from God to meet it, no prophet

know

°y

ing of God, when He will come in in power). Still
there is here faith that God will not forsake His
people, and that word, How long ? if there be no
answer as to it, turns into a cry. It cannot be for
ever. God's faithfulness is trusted in. Heretofore
He had smitten Egypt and delivered His people

through a divided sea. All power in creation was
His. '

Jeho

vah. Israel is still held to be, in the remnant, as
God's turtledove. He is entreated to have respect
to the covenant, for the dark places of the earth (or
land) are full of the habitations of cruelty. The
oppressed, the poor, the needy, are, as ever, presented
to the eye and heart of God. We have them ever
come before us as those of whom God thinks, in whom

Christ delighted in the land. And

to the SDirit we have to be of. He calls on God

plead His

The tumult of

who rose up against Him daily increased. While
looked at as the noor and onnressed. it is remarkable

identifies the interests of the godly remnant

of God, and pleads their cause with Him. It

of as from

God is addressed: only

God is reminded that His name in Israel has been

PSALMS. 177

blasphemed

(vers. 19, 20) the

riant relationship with, and tender love of Jehovah

wards, His people.

In Psalm lxxv. Messiah is introduced speaking,

commences

thanks to God for wondrous works already wrought.
Then judgments of God introduce Messiah to the
kingdom. He receives the congregation of Israel;

ht judgment will be executed. The earth
is dissolved in guilt and confusion. Messiah upholds

its pillars. In the following verses He warns the
wicked and despisers of God not to exalt themselves,
for God is the Judge ; He puts up and puts down.
The wicked should drink the cup of judgment to the
dregs ; but the despised Messiah would exalt the God
of Jacob and cut off the horns of the wicked ; the
horn of the righteous would be exalted.

Psalm

to the judgment of the kings, who come up against
Jerusalem in their pride, and find, unlooked for, the
Lord Himself there. (Compare Micah iv. 11-13 and
Zech. xii. 2 ; xiv. 3, 4.) The judgment of God is
rehearsed, and God is now celebrated as having His
dwelling-place in Zion. He is the God of Jacob and
known in Judah : His judgment was heard from
heaven. The long-despised Zion is more glorious
than the mountains of prey, the high places of

human violence. The earth feared, and was still,
when God arose to judgment, and to help all the
meek upon the earth.

In Psalm lxxvii. we have spiritual deliverance and
restored confidence. He cried with his voice to God,
and God gave ear to him. To cry with the voice is
more than to have a wish. A cry is the expression of
weakness, dependence, recourse had to God, the re-
ference of the soul to God, even of uprightness of
heart. In the day of trouble, it was not merely

VOL, II. LXX1V -LXXVII. N

178 THE BOOKS OF THE BIBLE.

complaint, irritation, anger ; but " I sought the Lord,"
Adonai, not Jehovah. His first thought was whether
the Lord would cast off for ever (vers. 7-9) ; for here
he, as often remarked in the Psalms, is going through
the process which led to the statements of the first
verses.* In verse 10 he judges himself in the thought,
and remembered those years in which the power of
Jehovah, the covenant God of Israel, the Most High
of the fathers, was displayed. (Compare the remark,
verse 5.) The way of God is always and necessarily
according to His own most blessed and holy nature,
and understood in the secret place in which He makes
known His thoughts to those in communion with Him.
His way is according to that place, in which He jud
His people according to His present

them. (Hence the place of the interpreter, one among
a thousand.) The ways of God are the application of
the divine principles of His holy nature, owned as
placing Himself in relationship with His people,
according to which principles that relationship must
be maintained. That is His sanctuary. There is
where He is approached. Thence He deals with His
people, not merely in outward guidance, but as making
good in His majesty the principles of His nature (so
far as revealed) in the hidden man of the heart.*!" He
deals in the holy place of His nature and majesty
with us in the truth of our state — our real, moral,
inward state. He does not deviate from these ways,
nor compromise the majesty they make good. But

(though according to His nature) are carried

in a revealed relationship. They make good Hi

* This, if noticed, makes many psalnis easy to understand,
which would otherwise be difficult; because sorrow and distress
follow after the confidence, but it is really what the spirit passed
through in reaching it.

This supposes, of course, truth in the inward parts, conver-

sion.

t *

nature and majesty in it, but never infringe it. Man
in relationship with Him must suit himself to it, must
walk in his inward state with Him in it ; but God, if
He deals according to it, purifies him for it, shews the
evil, hides pride from man in order to bless him, but
makes good His own majesty. Hence the heart in the
evil turns back to that which formed the relationship
in redemption. (Vers. 14-18.)

Israel or the godly remnant is not in the enjoyment

here of covenant blessings, but, when distressed, looks
back by faith to a time which recalls the power of
Him who cannot change. The comfort of the soul
is, that God's way is in the sanctuary, according to
the nature and ways of God Himself, so far as He
is revealed. If I look out to judge as man, His way

is in the sea — I cannot trace it ; His footsteps are not
known, for who can follow out Him who disposes of
all things with a thought ? We do know God's own
nature and character in relation to us by faith, and
can reckon on it, as to all He does, as faithful and un-
changeable ; but we cannot know and judge His ways
in themselves. Hence the unbeliever is discontented
and will blame God ; the believer is happy, because he
has the key to all, in what the God is whom he knows,
and on whose ordering of all things he can count. It
must be according to what God is. He does not order
all things contrary to what He is; but He is for us
and therefore orders all things for us — makes all
things work together for good. He leads His people
like sheep. In Psalm lxxiii. the tried one learned the
end of his outward enemies, who prospered while he
was chastened. Here he learns the ways of God with
himself.

But this psalm is practically bobh interesting and

instructive. The soul away from the enjoyment of
divine blessing, is awakened by grace to cry to God,
the sense of the loss of these blessings pressing upon

180 THE BOOKS OF THE BIBLE.

it. He seeks the Lord, and this presses the trouble, as
it ever does, on him ; he feels where he is, his soul re-
fused comfort ; but the thought of God is a source of
trouble, for if faith is awakened, conscience is too,
which mingled with the loss of blessing, and the
spirit overwhelmed ; his soul is kept in wakeful
consciousness of where he is. He thinks of bright
days of old when the "candle of the Lord shone
upon" him. Had God given him up, forgotten to

be gracious and shut up His loving kindness in dis-
pleasure ? Can he think that God has given him up,
and he one of His people ? This brought God Himself
into his mind. How could it be all over with him ? It
was his own infirmity ; and he turns back to the years
of the right hand of the Most High. He remembers
Jehovah's works. In reaching Jehovah with his own
humbled spirit, he reached One who was for His
people ever and who had wrought for them and re-
deemed them of old. He, their God, became the
source of his thoughts, not his own state towards
Him. Then His being their God made it so dread-
ful. Then he can think and judge rightly of His
ways too. They are in the sea not to be tracked by
man's foot, but in the sanctuary always according to
His nature and character, and accomplishing His
purposes in good.

In Psalm lxxviii. the conduct of Israel is discussed
by wisdom, historically as regards the whole people,
but with very important principles brought out.
Tli ere was not only a redemption of old, to which
faith recurred, but a testimony given, and a law to
guide Israel's ways, that they should make them
known to their children.* But the fathers had been
a stubborn and rebellious generation. Now, the law
and the testimony were given that the children might
not be like their fathers; but they were, and their
history is here brought out. God, therefore, chas-

PSALMS. 1 8 1

tened them; there was direct open government iii
respect of their ways. For all this they sinned still.
At the moment of chastisement they turned to Him.
Nevertheless they did but flatter Him with their
mouth, their heart was not right with Him, nor they
stedfast in His covenant. But He shewed compassion,
also forgave, remembered they were but flesh. Yet
after Egyptian signs they forgat Him ; brought into
the land, they turned to idolatry. When God heard
this, He was wroth and greatly abhorred Israel. On
the ground of this government, under law and testi-
mony and compassionate mercy, Israel was wholly
given up, the tabernacle forsaken, the ark delivered
into captivity and the enemies' hand. The people
also were delivered over to judgment. But Jeho-
vah's love to His people in grace w^as not weakened,
and the sorrow they were brought into called out that
love. He awoke, as one out of sleep, and smote His
enemies, and put them to a perpetual shame. But

now He had interfered in grace in His own proper

love to His people. It was not governmental blessing

on condition of obedience, but the interference of
grace, when disobedience had, on the principle of
government, brought in complete judgment, in spite
of compassion and mercy. Sovereign mercy now
had its place. Old blessings had put Joseph as
natural heir ; he had the rich and double portion.
God chose Judah. He chose Zion. This e*ave it its

i

importance. It is the place of love in grace, when all
had failed under law, even with the fullest compas-
sionate patience. He built His sanctuary. That is not
directly presented as the subject of electing goodness,
but He chose David when in the humblest conditio! ,
who then fed His people.

In this most beautiful psalm we have the most im-

Eortant principles possible. Viewing Israel as esta-
lished on the ground of government in Sinai, on law

LXXVIII.

182 THE BOOKS OF THE BIBLE.

mixed with compassion, Israel had entirely failed, was
abhorred, cast off. A total breach had been made ;
the ark of the covenant, the link between Israel and
God, the place of propitiation, and His throne, given
up to the enemy. But God, whose sovereign love to
His people had come in in power to deliver, had chosen
Judah, Zion, David, and set up a link in grace, and by
deliverance after failure. Faith can go back to Gods
works in redemption, but not to man's conduct under
law. Psalm lxxviii. is the converse of Psalm lxxvii.
Yet in Israel all this is declared to produce that which
grace will effect in the last day — that value for the
law in the heart which will make them teach it to
their children. (Compare Gen. xviii. 17-19 ; see
Exodus xxxiv.) Mercy put Israel again under the
condition of obedience. Here power delivers, after
they have failed even under this, and judgment is
come, God acting according to His mind of love.
Pure law they never were under in fact ; the tables
never came into the camp. (Compare 2 Cor. iii.) Moses'
face shone only when he had seen God, when he went
up the second time accepted in grace ; but for Israel,
this was putting them back under law. It is grace,
and law brought in after it, which is death and con-
demnation. This is impossible with substitution ; but
this place, of course, Moses could not take. " Poracl-
venture I shall make an atonement for your souls."
" Blot me out, I pray you." No, was the answer ; the
soul tli at sins, it will I blot out. This was law and
(as we see here, and as is definitely stated in 2 Corin-
thians iii.) ruin.

Psalm lxxix. refers, in the plainest terms, to the in-
road of the heathen, especially the northern army
(Joel ii. refers to a second attack, in which the cry
of the psalm is answered; Isaiah speaks of both),
who had laid waste Jerusalem and the temple, and
shed the blood of the servants of Jehovah. There is

PSALMS. I80

the owning of former sins, and mercy looked to —
tender mercies. The plea is the plea called for in
Joel ii., and referred to in previous psalms (xlii. and
xliii.), " why should the heathen say Where is their
God V and it demands that He may be known by the
avenging the blood of His servants. Thus His people
and the sheep of His pasture would give Him thanks

for ever. Jehovah's anger is seen, and so far there is

faith to say — How long ? That is, though covenant
mercies are not enjoyed by the remnant (yea, quite
the contrary), yet faith looks to them, and sees Jeho-
vah angry with His people ; hence if such, and He
thus in relationship with them, He cannot give them
up. It is only " how long V Yet the direct cry is to
God, even here, not Jehovah. Israel is not restored to
his covenant place. There he will be in known cove-
nant relationship, and then in grace, nor will this ever
be lost sight of. Here they were not, but cast out on
their failure under a conditional covenant, and though
faith in promises sustained them, the new covenant
was not entered into ; they stood outside blessing,
looking backward and forward, having nothing now.
This is never the Christian's state. In applying it to
himself he makes himself a Jew. For while Christ is
hidden on high as to them, the Holy Ghost is come
down to us while He is there, and we know that He is
accepted and glorified as having stood for us, and that

we are in Him.

In Psalm lxxx. it is remarkable how we are upon
the ground of Israel here, their past or future his-
torical associations, not Christ (though all depends
on Him, of course) or the godly Jew in the midst of
the apostate assembly. We may have Jerusalem
taken, confederacies, ancient deliverances of Israel,
in a word, national history or prophecy concerning
national circumstances ; but all is external, not trials
within so that Christ should come personally on *hc

LXXIX.-LXXX.

184 THE BOOKS OF THE BIBLE.

scene, save when He receives the congregation, though

the godly in Israel are distinguished. Jehovah also is
not referred to, save prospectively, when they enter
into the new covenant, until the judgment of the last
confederacy, which makes Jehovah known as Most
High over all the earth. These psalms do not, I ap-
prehend, exclude the Jews — they are part of Israel ;
and then in Judah, Jehovah will be revealed : only all
Israel, including Joseph, is historically brought in —
the nation. In this psalm God is addressed as the
Shepherd of Israel, who leads Joseph like a flock,
and dwells between the cherubim. This is, again,
historic Israel. It is not God calling from heaven,

nor coming. He is seen by faith only when He is
there, having taken His place in Israel.

The psalm is a remarkable one. It sees God in
Israel — His throne of right there, and looks to His

shining forth, stirring up His strength to help them ;
but still, as in Israel of old in the desert, Ephraim,
Benjamin, and Manasseh were immediately next the
ark behind the tabernacle, and the sanctuary went im-
mediately before them on the march of the camp. (Num.
x.) This was Jehovah, God of hosts. Faith looks for
His presence in power with His people as it was then.
The touching inquiry is, How long — the urgency of
faith — wilt thou be angry against the prayer of thy
people ? This is also viewed in faith. The vine
brought out of Egypt was laid waste ; its hedge (as,
indeed, Isaiah had threatened them) was broken down.
Tears were the drink of Jehovah's people. They
beseech God to look down from heaven and visit the
vine, the vineyard, and the branch made strong for
God Himself — David's family, I suppose. Still it was
God's rebuke ; but further, it looks that the divine
hand of power should be upon the man of that power
the Son of man whom God had made strong for
Himself. We can understand from this, and not

JPSAtMS. 185

merely from Daniel vii. (which merely gives a
peculiar place to the Son of man), why the Lord
gives Himself habitually the title of Son of man.
He is the One, then, indeed rejected, but upon whom
Gods right hand is to be in power. To this the Lord
refers Luke xxii. 69 (only reading " henceforth " for
"hereafter"). Come down in grace, His mission there
was closed; from that out they would only know
Him in exalted judicial power. It gives large im-
portance to the name, and taking in Psalm viii.
brings the deliverance of the remnant of Israel into
the wide scope of His power ; for as Son of man He
takes manhood up in His own Person according to
the counsels of God only is over all the works of
God's hand. He is Lord of all, but as such, and in
virtue of His own work for them, effectuates this
deliverance of the remnant of Israel. Thus the
people of Jehovah would be kept. Such is the cry
of this psalm — the coming in of power from Jeho-
vah, the God of Israel — power laid upon the Son of
man. The cry is occasioned by the great distress in
Israel ; still Jehovah is looked for, and faith sets Him
in Israel. When He thus visited them, they would not
o back from Him ; when He quickens them out of the
dust, they will call on His name. (Compare Psalm ii.
Messiah.)

Verses 3, 7, 19 give the theme of desire : still out-

ward deliverance is looked for. Verse 17 demands
special attention in the point of view already noticed,
as shewing what was in the Lord's mind when pre-
senting the immense anomaly that this Son of man
should suffer. Psalm viii,, of course, gives the key, in
the purposes of God, as to both humiliation and exal-
tation, and man's place. It was this humiliation the
Lord pressed upon His disciples. Now they look for
the display of divine power in Him. The assembly,
and its union with Christ, and adoption individually

LXXX.

186 THE BOOKS OF THE BIBLE.

known, are the only things I am aware of not revealed
in the Old Testament ; all as to Christ was. Perhaps
we may add His present position as priest. Neither
of these is mentioned in the titles given to Christ in
the first chapter of John's Gospel, nor His being the
Christ.

Psalm lxxxi., while celebrating in figure the restora-

tion of Israel, again returns to historical ground,
specialty introducing Joseph, who represents the ten
tribes. (See Ezek. xxxvii. 10.) Otherwise Judah, the
Jews, might have claimed everything. But in the
restoration (although there are special events con-
nected with the Jews, and it was amongst them that
Jesus was conversant, entering especially into their
circumstances in the latter day, producing the as-
sociation, so profoundly interesting, which Ave have
been studying in the first two books) yet it is evi-
dent that in the full purposes of God the stick of
Joseph must have its place and become one in the
Son of man's hand, and as all Israel. Now the new
moon was the symbol of the reappearance of Israel in

the sun's light, hailed with joy by the people and con-

nected with redemption in the thought of faith. (See
ver. 5 of the psalm.) Then Israel called in trouble,
and God delivered him ; but then another important
principle comes in. God answered them when in
trouble ; but He proved them also. They tempted
God then, doubting His care and power. He was
putting them to the test by difficulties, which

seemed to say there was want of care or power ;
and they said, Is Jehovah among us ! But Jehovah
answered in grace. (Exodus xvii.) This, I apprehend,
is the case referred to. But even in the second
Meribah — called so because Israel strove again with
Jehovah, when Moses (Num. xx.) spake unadvisedly
with his lips and was shut out from Canaan (for, from
Sinai on, they were under legal though gracious

PSALMS. 187

government) — Jehovah was sanctified in giving them
water in a grace which was above even Moses' failure.
Still, while grace and faithfulness to His promises to
His people were found in the government of God
(Exodus xxxiv. G, 7), they were put to the test
legally on the very terms of that mercy. It was
a testing government though a merciful one, and so
indeed in some sense is the divine government. God
puts this test to them — if faithful to God, no strange
god among them (He was Jehovah their God, which
brought them out of the lan<l of Egypt), blessing was
prepared. They had only to open their mouth wide,
and He would fill it. But Israel would not hearken,
and they were given up to their own hearts' lusts.
Still we see God's yearning love over them and the
delight He would have had in blessing them and
putting aside all their enemies. His righteous govern-
ment would have been manifested in them. (Compare
Matt, xxiii. 37 ; Luke xix. 42.) Oh that they had
hearkened ! Thus we get the ground of Israel's ruin.
They were placed as redeemed from Egypt under the
test of obedience and fidelity to God. They had
failed. Still they would appear again, to reflect the
light of Jehovah's countenance. This love of Jehovah
for the people breaks out even in their failure.

A very important principle for every soul is brought
before us here. Redemption, with conditional blessing
after it, only ends in the loss of the blessing, just as
creation did. It is the same thing: or worse. It de-

O

pends on us to secure the blessing ; and now as fallen
beings (instead of innocent and free ones), grace alone
can keep us, and so it will be with Israel. The
gracious and tender character and thoughts of God
towards His people come out most beautifully in this
psalm. The passages I have referred to in the Gospels
shew the same tenderness, but, further that Josus is

this very Jehovah.

lxxxi.

188 THE BOOKS OF THE BIBLE.

Psalm lxxxii. We find God assuming the govern-
ment into His own hands. He had set up authority in
the earth and especially in Israel. Directed by His
word in judgment and armed with His authority, the
judges in Israel had borne the name of God (Elohim).
But none would understand or deal righteously. All
the foundations of the earth were out of course. All
magistrates had received power and authority of God
— the Jewish, His word also ; but even these would
not know or understand. They were men, and would
die like men, and fall like one of the uncircumcised
princes of this world. God who had given the
authority judged among the gods. He must have right-

eousness. This judgment the Spirit of prophecy then

calls for in the understanding one. " Arise, O God,

judge the earth: for thou shalt inherit all nations."

Psalm lxxxiii. requires only to call attention to its
subject. It is the last confederacy of the nations sur-
rounding Canaan, with Assur helping them. At the
close of the psalm, though the cry be to God as such
(for Israel is not yet established in covenant blessing),
Jehovah's name is brought in. Judgment is to be
executed, that the rebellious nations may seek Jeho-
vah's name. It is not, know the Father, nor, know
there is a God ; but, know Jehovah. When His
judgments are in the earth, the inhabitants of the
world will learn righteousness. Men will know that
He whose name alone is Jehovah (He who is, and was,
and is to come) is the Most High over all the earth ;
that is, Jehovah (the one true God), the God of Israel,
is the One above all, the One supreme over the earth.
It is in this name He takes possession of the earth, as
Melchisedec pronounces the blessing in the name of
the Most High, possessor of heaven and earth. And
Nebuchadnezzar, the humbled head of the Gentiles,
praises and blesses the Most High. It is His millen-
nial name in which He takes to Him His great power

PSALMS. 189

and reigns, and the true Melchisedec is priest upon
His throne, and the counsel of peace between both.
This establishes prophetically Jehovah, the God of
Israel, supreme in the earth. His people, now re-
stored to relationship, look for a full blessing and the
name of Jehovah is again used. Up to this, save as
looking back or looking forward, the cry of the people
is addressed to God, the people not being in possession
of covenant blessings.

Psalm lxxxiv. contemplates the blessedness of going

up to the courts of Jehovah, yet, in the figurative
allusion to the road thither, refers to the path of
tears which His people have had to tread towards
their blessings. Thus it has a full moral force, and
is instructive for Christians as for Jews. In Psalm
lxiii. the people cast out were longing for God Him-
self, and found, in spite of all, even in the dry and
thirsty land, marrow and fatness in Him. In this
psalm it is the joys of His house that occupy their
soul, as entering into the enjoyment of covenant
blessings. Not but that the living God is longed

for ; but it is in His courts. " Blessed are they that
dwell in thy house; they will be still praising thee/'
Brought in there, such is the blessing. They will
have nought to do but praise. This is the first
great theme of blessing. It is blessing, perfect and
complete in its nature. It is at the end.

But there is the way. " Blessed is he whose strength
is in Jehovah " — in whose heart are the known ways
that lead to the house. This characterises the state of
soul — their strength in Jehovah — their heart in the
ways that lead to Him, This path of blessing is
through trial ; for hence is the need of strength.
And the way is loved and taken, whatever it may
be, that leads to Him. They pass through the vale
of tears — it becomes a well to them ; for by these
tilings men live, and in all these things is the life

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190 THE BOOKS OF THE BIBLE.

of the spirit. Besides, from on high the rain fills
the pools in that thirsty land. They use their strength,
no doubt. It is put to the test ; hut they renew it
go from strength to strength, till all appear before God
in Zion. They are a praying people. Dependence is
exercised in confidence in grace.

The covenant name here is again introduced — Jeho-
vah of hosts — God of Jacob. He is His people's
shield: they seek that He should look upon His
anointed. This was now the link between Jehovah
and His people, not the law they had broken. They
appear before God in Zion. But that is the place of
royal deliverance in grace. Nor can the interests of
the people and the anointed be now separated. The
blessing rested on Him, and on them because of Him.
The heart's interest in the kind of blessing is then
sweetly and strongly expressed, and the sum of what
Jehovah is, which makes it such, is declared from the
heart. He is light, protection, gives grace and glory,
and withholds no good thing from them who walk up-
rightly. The thought of what Jehovah is makes him
resume all in one conscious word. "0 Jehovah of
hosts, blessed is the man that trusts in thee."

It is a most beautiful returning celebration of Jeho-

vah their covenant God with their heart, when the
way, though through sorrow, is now opened to them
into His known presence. Psalm lxiii. was joy in God
in the desert, when they had nothing else — the real
character of one enhancing the depth and sweetness
of the blessing of the other. This is joy in Him when
brought, or going up, to the enjoyment of Him in the

midst of what surrounds His presence. The following
psalm takes up the blessing of the land and delivered

people. In those that follow after we shall find Christ
Himself, as far as comiected with the people, still with
a view to the covenant relation subsisting between
Jehovah and His people*

PSAurs. 191

I have long hesitated, in reading Psalm lxxxv.,
whether the first part referred to external deliver-
ance and the grace shewn in it, and the following
to the causing the people to enter into the enjoy-
ment of it by the restoration of their own souls ;
or, as we have seen is often the ease, the statement
of the great result as the theme of the psalm, and

going through the sorrows of

divine working

There will

restoring

of

outward deliverance. Nor do I now speak of

this psal

u

tainty on this point.

On the whole, I am disposed to think that they look
for their enjoyment of divine favour in it, as between
themselves and God, when delivered from all their
enemies, and shewn to be forgiven by that deliver-
ance. Thus the first three verses lay this ground,
that God has been favourable to His land, and

ht back the captivity of Jacob. This was the

But in verse 4 the restored people
blessing in the reality of their own
relationship with God. " Turn us, God of our salva-
tion," Jehovah was the God of their salvation ; but
they needed His blessing in the midst of the land.
They would that His people should rejoice in Him.
How true this is often of the soul which knows for-
giveness ! It looks for Jehovah's mercy and salvation,

thus restored to Him, and listens to know what

great public truth.

Elohim Jehovah will speak; for they reckon on mercy.
He will speak peace to His people — their public cha-
racter — and to His saints — the remnant who are to
enjoy it. Faith has then the certainty in every way
tli at His salvation is nigh them that fear Him, that
the glory of Jehovah may dwell in the land. The
last verses celebrate, in remarkable terms, the divine
principles on which their blessings are then esta-
blished. God's mercy and truth had now met. Hi§

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192 THE BOOKS OF THE BIBLE.

promises, always true, had now been fulfilled by
mercy. It is to be remarked that in the psalms
mercy always precedes righteousness and truth. For
Israel had forfeited all title to promise in rejecting

the Lord — had come under full guilt — had no right-

eousness on which to lean — had been concluded in
unbelief, that they also might be objects of mere
mercy. But then through Christ's work these pro-
mises would now be fulfilled, and mercy and truth
met. But more than this. Jehovah was their right-
eousness, through grace ; and hence that righteousness
was peace for them ; and that which in judgment
would have been their ruin, was in grace their peace
righteousness and peace kissed each other. I need

hardly say how true these great principles are for any
sinner for yet better and heavenly blessings ; here
they are applied to earthly ones. Truth shall spring
out of the earth (that is, the full fruit and effect of
Gods truth and faithfulness shall be manifest in
blessings, full blessings, on the earth). But it was
not by a righteousness that man had wrought legally
here below. Righteousness looked down from heaven.
It was God's righteousness, Jehovah their righteousness.
But this made it stable. Jehovah crives that which is

good, and the land is blessed. Righteousness traces

the path of blessing for Jehovah and Himself in the
land — His own no doubt. Still His rule shall be so
characterised. " A king shall reign in righteousness "
no more oppression. Justice is no longer fallen in
the streets, as Isaiah lix. 14 speaks ; judgment is re-
turned to it, and the government has this character.
"And the fruit of righteousness shall be peace, and
the effect of righteousness quietness and assurance for
ever." This last, indeed, is practical ; but it is the re-
sult of righteousness having looked down from heaven,
yea, of its being established on the earth. (Compare
Psalm lxxii. 1-7, where this state is described.)

PSALMS. 193

Psalm lxxxvi: This psalm is the meek yet confid-
ing and confident appeal of a soul conscious of its

godly feelings towards Jehovah and looking to the
results of relationship with Him. We have had
Jehovah since Psalm lxxxiv., which is founded on
these covenant relationships in which the remnant
feel themselves to be, though awaiting full blessing
in the land. Still it is yet in distress, for the people
are not revived nor set in their covenant blessings in
the land. Holy (ver. 2) is pious or gracious (chased,

not kodesh). The three requests of the psalm are,
"Bow down thine ear and hear me." (Ver. 1.) The
gracious attention of Jehovah is called for to give ear
to the prayer of the suppliant; then to attend to the
voice of his supplication (ver. 6) ; that is, he looks for
his request being granted ; thirdly, to be taught in the

way of truth. (Ver. 11.) Jehovah's mercies in the
terrible conflict of the remnant are then owned ; but
he who thus cried, still looked for His interference in
his behalf, that they that hate him may be ashamed,
because Jehovah has helped and comforted him. How
the state of the remnant, like Job, brings out the
great conflict between the power of Satan and divine
deliverance, but in which, however low he may be
brought, the godly soul owns the source of all to
be Jehovah, though his feet may well nigh slip in

seeing the prosperity of the ungodly!. It is not a
psalm of complaint nor bitterness of soul, but of one
who is yet poor and needy, but has tasted the comfort
of Jehovah's goodness.

It is to be remarked that, save the cases noticed,
Lord is Adonai, not Jehovah. This is not the same as
Jehovah, that is, the covenant name of God with
Israel in eternal faithfulness — here Adonai, one who
has taken power and is in the relationship of Lord-
ship to those who call. Hence in fact tue own Christ
to be in this place — " our Lord Jesus Christ ;" and so it

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194 THE BOOKS OF THE BIBLE.

will be for Jews, though, till they see Him, they will
not own Him fully thus. This Adonai is Elohim.
Death and human power were before the thoughts
of the godly, but the comfort of a known Jehovah
as a support. They had found deliverance, but it
was not complete in blessing. The psalm is essen-
tially the pious appeal to Jehovah of the returned
remnant of Israel in the land; but in the main its
spirit is that into which Christ fully entered, but it is
not directly applicable to Him.

Psalm lxxxvii. views Zion as founded of God, a city
which has foundations. Men had cities, and boasted of
them ; but God had a city He founded in the holy
mountains. Even here it was not Joseph or the
richness of nature ; God was its riches, its place the
holy mountains, what was consecrated to Himself. In
the power of the Spirit the godly is not ashamed of it
(glorious things are spoken of it), nay, not in presence

of all the earth's seats of boasting. Egypt and Baby-

lon in vain vaunted themselves ; Philistia, Tyre, and
Ethiopia, who had all had their day. The godly could
talk of them without fear of comparison. It was ac-
counted the birthplace of the man of God ; the birth-
place of the beloved ones of Jehovah. The Highest
established her. When Jehovah made the registry of
the people, He reckoned this man as born there. Joy
and the celebration of His praise was found there, and
all the fresh springs of Jehovah. I have little doubt
that " this man " refers to Christ. Zion boasts of her
heroes. The word translated "man" (ver. 5), refers
to great men, not the poor and miserable. They are
the children of the once desolate. (Compare Isaiah
xlix. 21, 22.)

Psalm lxxxviii. puts the remnant under the deep
and dreadful sense of a broken law, and God's fierce
wrath, which, in justice, comes upon those who have
done so. It is not now outward sorrows or oppression

PSALMS. 195

of enemies, but that which is far far deeper between
the soul and God. And though the judgments of God
have brought him into lowliness, (and so it ever is
morally with the soul when thus visited of God, for
what can man then do, if he would help ?) yet this
was only a part of the trouble, viewing it as a full
expression of God's wrath ; but death and wrath arc
the true burden of the psalm — God's terrors on the
soul. Nor is there, as a present thing, any comfort, or
a prospect of deliverance as from human oppression,
however dark for faith. The psalm closes in distress ;
its dealings are wholly with God ; and so God must be
known, till grace is known. Israel under law must
come under a sense of divine wrath for a broken law ;
it is right it should. But remark further, it is still a
God with whom they are in relationship. They have
been delivered, brought back into the land, nearer to
God, and hence into the sense of what their deserved
position is in respect of this relationship. This is
much to be observed, and observed for ourselves too ;
for a God of salvation may be really known in a
general way, and truly, without the conscience being
searched out, and divine wrath known in, and removed
from, the conscience. " Jehovah, God of my salva-
tion !" is the address of this psalm. This gives it its
weight and true character, and makes it much more
terrible. The full blessing of liberty in grace may
not be known, but the relationship with the God of
salvation — -He Himself — the consciousness of having
to say to Him is sufficiently known to make the
privation of His favour and the sense of His wrath
dreadful beyond all — the one dreadful thing.

With the Jews, under the law, circumstances and
government may more enter into this case, because
their relationship with Jehovah is connected with
them. Still Jehovah's fierce wrath is the great and
terrible burden ; and this terror of the Almighty, or

LXXXVIL, LXXXVIII.

196 THE BOOKS OF THE BIBLE.

more accurately, of Jehovah, drinking up the spirit, is
the subject of this psalm — the sense the remnant will
have of wrath, under a broken law, in that day.
Sorrow had visited them before. .They had been
afflicted and ready to die from youth; for such
indeed had been their portion as cast off but now

restored, and so far brought into connection with

Jehovah, the God of their salvation, they must feel
the depths of their moral position between Himself
and them alone — the wrath of Jehovah that was due
to them. The real recovery, the righteous bringing
into blessing, could not be without this. Not that,
indeed, the wrath would abide on them. Hence there
is faith, hope, though no comfort, in the psalm ; for
it is when mercy has been shewn and known, that
this distress comes on them ; when they have entered
on the relationship by that mercy that its value, as
has been said, may be felt ; just like Job, already
blest, and then made to know himself — what man
was, as between him and Jehovah when the ques-
tion of acceptance, of righteousness, was raised. The
wrath will not abide upon them because the true cup
of it has been drunk by Christ ; but they must enter
into the understanding of it, as under law, for they
had been under law, and pretended to righteousness
under it — at least, that question was not solved for
them. How truly Christ entered into this in the
closing epoch of His life, I need not say. It is the
great fact of His history.

It is to be remarked that, even as to the direct sub-
ject of the psalm, the terrors have not been always on
the sufferer. Afflicted and ready to die he had been ;*
such had been his life; but now he felt his soul cast
off, and lover and friend even, whom he previously

* Some, as Venema, translate, " because of ray casting away
or down" instead of "from rny youth." Rosenmiiller gives
both. Compare Psalm cxxix.

PSALMS* 197

had had, put far from him by the hand of God. So,
indeed, it was with Christ. His disciples could not
then continue with Him in His temptations. He bore
witness to them, that till then they had; but now,
sifted as wheat, desertion or denial was the part of
the best of them. Such was our Saviour's portion :
only that, unspared and then undelivered, He indeed
drank the cup which shall make the remnant escape
the death they are fearing. It may press upon them
as a lesson to know righteousness and deliverance, but
the cup of wrath they will not drink. They are heard
and set free on the earth. This psalm then is wrath
under law ; the next, mercy and favour in Christ, but
as yet resting in promise. Actual deliverance is in
the next book, by the full bringing in of Jehovah-
Messiah for the world, and Israel's sabbath.

Psalm lxxxix. We have seen that Psalm lxxxviii.
puts Israel in the presence of Jehovah (when guilty of
having been unfaithful to Him), under the judgment
of Jehovah, with the sense of wrath, yet in faith in
Jehovah Himself — a place Christ most especially took,
though of course for others, in particular for Israel,
but not for that nation only. Psalm lxxxix. takes
the other side of Jehovah's relationship with Israel ;
not the nation's, Israel's, which was under law, but
Jehovah's promises to David. It is not, remark
here, guilt which is brought forward — surely in
both cases it was the ground of the state spoken of
—but wrath, instead of salvation. For Jehovah had
been Israel's Saviour, and so faith viewed Him still ;
yet instead of the fulfilment of promise, as made to
David, there was desertion of him. There is no trace
of confession of sin. Psalm lxxxviii. is complaint of
death and wrath; and this (lxxxix.), when mercy was to
be built up for ever, shews the covenant made void and
the crown profaned. Isaiah (xl.-lviii.) pleads against
Israel to convict them of smilt : first, against Jeho-

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198 THE BOOKS OF THE BIBLE.

vah, by having idols; secondly, by rejecting Christ,
(xl.-xlviii., xlix.-lviii.) But here the plaint is Israel's
against Jehovah Himself, not unholily, I apprehend, as
blame, but as an appeal to Himself on the ground of
what He had been for Israel. Jehovah is establishing
these relationships here, as indeed we have seen. Israel
is Israel, and in the land. (Psalm lxxxv.) The heathen
are there — all is not restored ; the last confederacy is
in view, but it is against Israel. God is standing in
the congregation of the mighty, judging among the
gods. (Psalm lxxxii.) Jehovah has been Himself re-
calling His former mercies. (Psalm lxxxi. 10-16.) The
ark is remembered, and God as the dweller between
the cherubim, as once in the wilderness. (Psalm lxxx.)
In a word, the whole book is the condition of a re-
stored people in the land, but attacked, destroyed;
the temple which exists again ruined and broken
down. (Psalm lxxiv.-lxxvi., lxxix.) Not a mere
Jewish remnant complaining of antichristian wicked-
ness within, with which they were associated ex-
ternally, or which had cast them out ; but Israel the
nation (represented by the remnant) with enemies
who destroy what is dear to them, with encouraging
prophecies of the result, having instruction as to
sovereign grace in David when they had failed in
their own faithfulness as a nation (Psalms lxxviii.,
lxxix.), which looks to God (Elohim) as such in
contrast with man — to the Most High, but returns
to Jehovah (as His own out of Egypt) with prayer,
and demand that His hand might be on the Son of
man, the branch* made so strong for Himself. (Psalm
lxxx.) The whole book, in a word, is Israel taking
the ground of being a people, and actually in the land,
and with a temple, entering into the relationship by

* Compare the connection and remarkable contrast with
John xv.

PSALMS. 199

faith, but subject to the destructive inroads of hostile
powers — the Assyrian and allies, to whom indeed, be-
cause of success, the people return. (Psalm lxxiii. 10 ;
for Isaiah x. 5-23 is not yet fulfilled. Compare Isaiah
xviii., particularly 5-7.)

Now these two last psalms of the book present the
whole pressure of this state of things on the spirit of
the faithful. Instead of a blessed people, it is loneli-
ness under wrath. Yet Jehovah is the God of their
salvation. The throne cast down and profaned, though
immutable promises in mercy, not to be set aside by
faults, had been given to David. The result is in the
next book, in the manifestation of Jehovah, the bring-
ing in the Only-begotten into the world. In all this
book we are on prophetic ground with Israel ; not the
special condition in which the Jewish remnant will be
with Antichrist, because they rejected Christ — their
sorrows therefore coming much more fully out when
that condition is treated of. This, we have seen, is in
the first and second books. Hence, in the following
books we get to the recognition of Jehovah having
been their dwelling-place in all generations. It is their
history which ends by the appearing of Jehovah-
Messiah in glory.

A few words now on Psalm lxxxix. in detail. Its
subject is the mercies of Jehovah (His graciousness
towards Israel, chasdee) and their unchangeableness

the sure mercies. There was faith to say For ever,
for it was grace. This gave the appeal, elsewhere
noticed. How long should it be otherwise, and even
apparently for ever ? Jehovah was faithful. For he
had said in faith, Mercy, manifested goodness, shall be
built up for ever, and faithfulness was established
where nothing could reach it. And so it will be,
Satan being cast down. It is the very description
of the millennium. He then recites the covenant
originally made with David, which is the expression

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200 THE BOOKS OF THE BIBLE.

of mercy, and that to which Jehovah was to be faith-
ful, the sure mercies of David. He turns then, and
continues his praises of Jehovah (5-18), recalling the
ancient deliverance from Egypt, and looking to the
praise necessarily flowing from what He was, and the
blessedness of the people that know the joyful sound.
In His name they would rejoice all the clay, in His
(for we are in grace here) righteousness be exalted.
He was the glory of their strength ; and in His favour
their horn will be exalted.

Such was the blessedness of association with Jeho-
vah in favour. But this blessing was in the faithful
mercy to David. And where was this ? (Ver. 18.)
Jehovah, the kodesh of Israel, is their king. But, then,
He had spoken of, not a kodesh, but a chesed, in whom
all the chasdee (the same word in the plural as chesed),
all the mercies, were to be concentrated, and to whom
the unchangeable faithfulness was to be shewn — the
sure mercies of David. Read " of thy holy One "
(chesed) in verse 19. Here he returns to the cove-
nant made with David, shewing it never to be altered.
(Vers. 34-37.) But all was different. But there was
faith, founded on this promise, to say, How long,
Jehovah ? If He hides for ever, and His wrath
burns like fire, what is man to abide it, and not go
down into death ? (Ver. 48.)

The former lovingkindness to David is appealed to,
as in the person of David himself, but, I doubt not
from verse 50, applicable to all the faithful. Still the
Spirit of Christ falls in here, as He did with the
wrath, to take the whole reality of the burden. He
of course in that day will suffer nothing. But He
has anticipated that day of suffering, that His Spirit
might speak as with His voice in His people ; for the
reproach of the mighty ones and apostates in that day
will reproach the footsteps of Gods anointed. And if
the faithful walk in them, they will share the reproach

PSALMS. 201

from the enemies of Jehovah. Such is their then posi-
tion — walking in His footsteps, looking for Israelitish

covenant blessings, feeling wrath, yet in faith, but
looking to God's promise in mercy to David (which
was already pure grace, for the ark of the covenant
was gone, and Israel Ichabod), and yet waiting for the
answer. This is in the following book. We are here,
as I have said, in prophetic times, in Isaiah's scenes
with the Assyrian and a devastated temple. The
wicked are there: people flock with them in pro-
sperity. If -we are in Daniel, it is chapter viii., not
vii. The beast and the Antichrist are not on the
scene, but the land, guilty Israel, promises — not the
question of a rejected Christ. This psalm closes the

Third Book.

BOOK IV.

The fourth Book is not so markedly separated from
the third, as the preceding three from one another;
and specially the third from the first two, because the
third, while prophetically announcing the blessing,
describes a state of things which leaves the expecta-
tion of divine interference to bring in the blessing in
full play. The first had given the great principles of
the position of the Jewish remnant in connection with
the history of Christ ; in the second, they are viewed
as outside Jerusalem ; the third turns to the condition
of Israel as a nation restored to their land, but not yet
in the full blessing of Jehovah ; the fourth, as I have
said, completes this by the coming of Messiah. This
connects the nation and Christ, as well as the nation
and Jehovah. Thus the book is introduced with the
nation's connection with Jehovah, looking to His re-
turning and finally blessing them, that His beauty
may be upon them. The second psalm of the book
shews Christ's connection with the nation as man in

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202 THE BOOKS OF THE BIBLE.

this world ; the third psalm (xcii.) gives, in prophetic
celebration, the great result, into the whole establish-
ment of which the Psalms xciii. to c. enter ; then some
deeply-interesting details as to Christ (Psalms ci., cii.) ;
while the general result, as displaying Jehovah's ways,
is treated in the praises of Psalms ciii, civ. as to Israel
and the earth ; Jehovah's dealings from the beginning,
and Israel's ways, on the contrary, with Him, in Psalm
cv., cvL, which close the book.

The first psalm (xc.) of the book places the people
that is, the godly believing part of it — on the ground
of faith in Jehovah, and expresses the desire of de-
liverance and blessing from His hand. First, the
godly Israelite owns Jehovah to have been the
dwelling-place of Israel for all generations, their
shelter and their home; next, He was the everlast-
ing God before the world was, and turned and re-
turned man in a moment, as seemed to Him good:
time was no time to Him. Now Israel was consumed
by His anger. But this was not all. Though His
power was absolute, its use was not arbitrary. It
was true and holy moral government ; and unfeigned
confession is made, not merely of open faults, but of
that holy government of God which sets secret sins in
the light of His countenance (for so, blessed be God,
He does). Their days were passed in this wrath.
They look that the pride of their heart may be so
broken, their feeble mortality remembered, that the
self-sufficiency, so natural to our heart, might be done
away with, and that heart applied to wisdom — the
fear of God. This putting of man in his place and
God in His, connected with faith, as Israel's in Jeho-
vah, is full of instruction as to the moi*al position
suited for the remnant in that day — in its principle
ever true. Thus Jehovah is looked to to return for
deliverance, with the word of faith — how long ? and,
as regards His servants, that His work might appear,

PSALMS. 203

as the affliction came from Him ; and that the beauty
of Jehovah their God might be upon them, and their
work established by Him, It is the true faith of re-
lationship, but of relationship with the supreme God
in His holy government upon earth. But, if so, Jeho-
vah is the God of Israel.

We have now (Psalm xci.) another most impor-
tant principle introduced ; Messiah's taking His place
with Israel, the place of trust in Jehovah, so as to
afford the channel for the full blessing of the people.
Three names of Elohim (God) come before us in this
psalm : one that by which He was in relationship with
Abraham, the Almighty ; another which Abraham
through the testimony of Melchisedec may have
known prophetically, the millennial title of Elohim
when He takes His full title over the earth (compare
Gen. xiv. 18-20), the Most High. Both, as all the
names of God, have their proper meaning: one com-
plete power ; the other absolute supremacy. The
question then arises, Who is the God who has this
place ? Who is this supreme God over all to the
earth ? Who shall find His secret place to dwell in ?
He who has found this shall be completely protected
by almighty power. Messiah (Jesus) says, I will take
the God of Israel as that place, Jehovah. In verses
3-8 we have the answer. Doubtless it is true of
every godly Israelite, and they are in view, but led
by the Spirit of Jesus, the one perfect faithful One
who took this place indeed.

In verse 9 I apprehend Israel speaks (that is, the
Spirit personifying Israel addressing Messiah): "Because
thou hast taken Jehovah, which is my refuge, ... as
thy habitation," almighty power shall guard thee.
This continues to verse 13. In verse 14 Jehovah
Himself speaks of Him as the One who has set His
love upon Him. The form of the psalm is striking.
The Spirit of God proposes the problem. He who

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204 THE BOOKS OF THE BIBLE.

Hnds the secret place of the supreme God (of the
millennium) will have all the full blessing of Abra-
ham's God, the Almighty. Messiah says I take
Jehovah the God of Israel. Then the answer; so it
was and He (vers. 3-8) would enjoy the fruit of it.
In verse 9 Israel speaks and declares by the Spirit
He would have the blessings. In verse 14 Jehovah
sets His seal on all this, and the solver of the great
riddle of God will find the full blessing of Jehovah, on
whom He had set His love, whose name He had known
even Jehovah the God of Israel. It is a very
interesting psalm in this way. But we have to re-
mark that all is viewed on earth, the character of

God in all respects. How Christ, as a present thing,

relinquished the title to deliverance flowing from this,

for perfect obedience, trusting His Father absolutely,
belongs to deeper views of the purposes of God and of
the path of the blessed One Himself. Satan would
have just used this to take Him out of the path of
obedience, and into that of distrust and His own will :
blessed be God, in vain, as we know. The sure mercies
of David were to be in an obedient and risen One
this point is treated in a psalm of unexampled beauty
farther on — and thus deeper blessings and higher
glories brought out. But He who went in that per-
fect path of submission, has not the less made good all
the fruit of all that is here, for those who shall walk
after Him in the place of this trust in Jehovah upon
earth. This principle we see indeed, in various forms,
all through the Psalms, Indeed the atonement of
Christ was needed, which implied His resigning per-
sonally this blessing, in order that others might walk
in that path in which He could personally walk, of
course, without it. Psalm xxi. gives a divine revela-
tion as to the way in which the promise of life was
fulfilled to the Lord.

Psalm xcii. takes up these names of God, Jehovah

PSALMS. 205

and Most High ; only it is no longer a secret place,
known only to fidelity and faith. Almighty power

secured blessing- and answers faith ; verses 7, 8 ex-
plain how. What is celebrated is not the disciplinary
exercise of faith, but the answer to it, shewing that

v ~~ ~ ~_ , ~~.„ — ^ — .. — _~ ->, — .. — & - —

Jehovah (ver. 15) is upright, and that there is no

unrighteousness in Him. Psalms xc, xci., xcii. go
together as an introduction to the great theme that
follows, Jehovah reigns. Already power had been
displayed ; and the full result in the judgment of
all enemies and abiding blessing is looked for now,
not merely as hope, but as founded on the manifested
intervention of God. It is spoken in the place which
Messiah had taken in the previous psalm, identified
there in spirit with Israel in the latter days, Israel
restored by divine power, but not yet in the full
peaceful enjoyment of divine blessing, just as we
have seen in Book ill. Messiah takes therefore the
lead in praises, and looks to His horn being exalted
with honour. (Compare Psalm lxxv. 9.) But Je-
hovah's thoughts are deeper. He sees far, even
the end from the beginning, and accomplishes all His
purposes and His word. This is what faith has to
remember.

Psalm xciii. states the grand and blessed results.

Jehovah reigns. Ever indeed was His throne esta-
blished, but the floods had lifted up their voice. The
waves of ungodly men had risen up high. Jehovah on
high was mightier. Two other great principles com-
plete this short but remarkable summary of the whole
history of God and man in government. Jehovah's
testimonies are very sure. Faith could count upon
them, come what would ; but, further, another great
truth came out as to the character of God. There
could be no peace to the wicked. Holiness became
His house. But I apprehend this last phrase de-
scribes the comely holiness of God's house for the

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200 THE BOOKS OP THE BIBLE.

now lasting period for which the earth was esta-
blished.

We have now the details of the coming in of the
Only-begotten into the world to establish the glory and
divine order in the world, introduced by the cry of the
remnant in Israel.

Psalm xciv. gives us this cry, which is at the same
time the expression of the fullest intelligence of their
position, of the dealing of God, of the position of the
wicked, and the result about to be produced, and, as all
the psalms in this book, founded on known relationship
with Jehovah. We have seen that Psalm xci. is Christ's
taking this place with the people, that full blessing
may come on them as thus associated with Him. Psalm
xciv. addresses itself to Jehovah as the God of ven-
geance, and demands that He should shew Himself
lift Himself up as Judge of the earth and give a
reward to the proud. The " how long " is made
pressing and urgent. The conduct and impiety of
the wicked is stated. Verses 4-11 address the un-
believing Israelites on the folly of this. Verses 12-15
give a most instructive explanation of the ways of
Jehovah. Blessed is the man whom Jehovah chastens
and teaches out of His law. This is the position of
the suffering remnant, to give him quiet from the days
of evil until the pit be digged for the ungodly.

No doubt, as indeed is expressed in the Psalms, the
godly had sometimes well-nigh forgotten this (Psalm
lxxiii.), not always (Psalm xxvii. 5) ; but faith does
not. and this is the true meaning of the remnant's
sorrows — of ours too under our Father. The heart
in the midst of evil has to say to God, not only in
submission, but as a cup given of Jehovah (of our
Father). Hence the distraction and distress felt in
meeting- man's will in our will without resource is
gone; and God, the will being subdued (the great

PSALMS. 207

hindrance), teaches the submissive heart, which is
in a true position before Him.* For faith it was
withal a settled thing that Jehovah would never
cast off His people. But judgment would return
to righteousness, and the upright in heart would
follow it. This is the great and all-important prin-
ciple of the change which takes place in these psalms.
Judgment, long separated from righteousness, now
returns to it. Judgment was in Pilate, righteousness
in Christ. There the opposition was perfect— more or
less everywhere else. Suffering for righteousness' sake
and divine righteousness established in the heavens
may be, and assuredly is, a yet better portion. It is
Christ's as man, now glorified, but it is not the main-
tenance of righteousness on the earth. This will now
be effectually maintained. But who shall be found to
make it good ? Who will take up the cause of the
godly one, or stand up for the remnant against the
mighty workers of iniquity? If Jehovah had not,
their souls had soon gone down to silence. How true
this was (as to men) of Christ, how fully He can enter
into this, I need hardly say. Even when the remnant
feared falling, Jehovah helped them. And in the
overwhelming of thought, where all the power of
evil was, Jehovah's comforts delighted his soul. In
verse 20 a most remarkable appeal is made. Were
the throne of iniquity and Jehovah's throne about to
join together ? If not, the Jays of the throne of
iniquity were numbered. That wickedness was there,
was now patent. But Jehovah, the defence of the
godly, the Judge of the wicked, whose iniquity He
would bring on themselves — Jehovah would cut them
off. Thus the fullest review, as I have said, of the

* Christ, however deeply feeling what was before Him, was
just the opposite of this struggling of will, being perfect in
subjection. (John xii. and Grethsemane.) Peter would have
resisted, but Christ took the cup as His leather's will.

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208 THE BOOKS OF THE BIBLE.

whole position and of Jehovah's ways is remarkably
given to us in this psalm.

From Psalms xcv. to c. we have the progress of the

introduction of the Only-begotten into the world most

distinctly brought out ; but here, all through, seen as
Jehovah coming from heaven in judgment, and at
length taking His place between the cherubim, and
calling up the world to worship Him there. It puts
the setting up of Israel in blessing by power, in con-
trast with their old failure when first delivered.

Psalm xcv. summons Israel to come with joyful
songs and thanksgiving before Jehovah (verses 3, 4
describing His excellency above the gods and as
Creator). But Jehovah is Israel's Maker, his God
also ; and now they may look for rest even after so
long time and continued failure. Till power comes
in to judgment, while it is called to-day — for in that
great to-morrow no evil and no rebellious will be
allowed — they are called upon not to harden their
hearts as of old in the wilderness, when God sware
that they should not enter into His rest. But now,
after all, grace says To-day, and invites to come before
His presence who is the rock of their salvation.

Psalm xcvi. summons all the earth to come in, in the
spirit of the everlasting gospel. They are to own
Jehovah; the gods of the nations are mere vanity.
Psalm xcv. invites as of the company — " Come, let us
sing." Now it is said to those who are afar off, Sing
unto Jehovah, and His glory is to be declared among
the nations. Jehovah is Creator. (Ver. 5.) His ex-
cellency is then spoken of, but He is known in the
sanctuary in Israel on the earth. (Vers. 7, 8.) They
are again summoned to own Him there, to worship
Him according to the order of His house on the
earth, for Jehovah reigns and the world is esta-
blished, and Jehovah will judge the peoples right-
eously. This introduces a summons to a chorus of

PSALMS. 209

celebration of all this created world to rejoice before
Jehovah, who comes to judge the world with right-
eousness and His people with truth; for Israel had
the place of promise and the revelation of His ways.

In Psalm xcvii. the cominsf itself is celebrated ;
Jehovah has taken to Him His great power and His
reign. The earth and the multitude of isles are to re-
joice. Clouds and darkness are round about Him, for
it is the revelation of His judgments in power, not of
Himself, Righteousness and judgment ever charac-
terise His throne. The fire of judgment goes before
Him and consumes His enemies. Jehovah, the Lord
of the whole earth, comes forth out of His place. The
heavens (for on earth there is none) in power declare
His righteousness. The peoples see His glory. The
effect of the judgment is then stated. Idol worship is
confounded before Him, and all power and authority,
from angels downwards, are now to own Him. But
another fact comes out — this was joy and deliverance
to Zion. The judgment of evil was her deliverance,
for it was the glorious exaltation of Jehovah, her
God.* In verses 10-12 we see the blessed objects
of the deliverance — the godly remnant. Light is
sown for the righteous, and gladness for the upright
in heart. It is a very complete statement of the cha-
racter of the Lord's coming to earth.

Psalm xcviii. is the result celebrated by Israel on
earth. Jehovah has made known His salvation, and
remembered His mercy and truth towards Israel. All
the land (or earth) is summoned to celebrate Jehovah
as king. The heavens are not summoned here, as in
Psalm xcvi. They are already filled with His glory,
and the angels have been called to worship ; but the
sea and its fulness, and the world and its inhabitants

* This in Isaiah xxx. 32, where the grounded staff, that is the
decreed rod, was to pass, it was with tabrets and harps.

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are to rejoice before Jehovah, who comes to judge the
eai'th and the whole world.

Psalm xcix., though simple in its character, embraces
some important principles. Jehovah now reigns, not
only in making manifest heavenly power, but in the
establishment of that power as king upon the earth.
He now sits between the cherubim as heretofore in
Israel. He is great in Zion and high above all
peoples. I have no doubt this word peoples
(ctmmim), generally translated " people " in the
Authorised Version, which confounds it with Israel,
is used, not as goim (Psalm xcviii. 2 and often) in
opposition with Israel and the knowledge of Jeho-
vah, but for nations not Israel, but brought into
relationship with Israel, and so with Jehovah Him-
self. Israel is called got (Psalm xliii.) when judged
and rejected. Further, the King (Messiah, but still
Jehovah) loves judgment, and establishes equity, ex-
ecuting judgment and righteousness in Jacob. Thus
Jehovah, the God of Jacob, was to be exalted, and in
Jerusalem.

But another touching and important principle is
then brought out: Israel had utterly failed, cast off
Jehovah, rejected Messiah, was judged and cast off*.

But Jehovah had never given up His faithfulness

and grace. Hence the Spirit turns back here to
recognise the saints under the old covenant who had,
through grace, been faithful (the remnant was always
acknowledged ; in one aspect we are it still, all children
of Jerusalem the desolate, and waiting under discipline
and government, only a Father's). Moses and Aaron
among His priests, Samuel among those who called on
His name, the true prophets with no office, whatever
their measure — these called on Jehovah, and He heard
them. The relationship of faith was there. Jehovah
answered them, but governed His people, taking ven-
geance of their inventions. So, at the end, whosoever

PSALMS. 211

shall call on the name of Jehovah shall be saved ; but
how surely are their inventions punished ! These are
the two hinges of all God's ways — grace and the ear of
goodness to the cry of the meek and needy, and govern-
ment as holy and true. So with us : only we have a
Father's government (still God's) after salvation and
adoption. Thus new-born Israel is identified with the
faithful Israel of old. The child of Ruth and Boaz
is a son born to Naomi. Mara is known no more.

Psalm c. is the summons to universal worship of
Jehovah with gladness and praise. Jehovah is good.
Verse 5 gives in principle the great truth so often laid
down as Israel's hope — His mercy endureth for ever
which gave them too to say, How long ? " All ye
lands " is free as a translation ; it is rather " all the
land " (of Israel) or " all the earth." The claim of
Israel to be His people and the sheep of His pasture
seems to extend it to the earth. It is, however, to me
very doubtful if it is not simply "all the land of
Israel." This closes the remarkable series picturing
the coming of Jehovah (Christ) to establish righteous-
ness and judgment in the earth and His throne in
Israel.

Psalm ci. states the principles on which the King
will govern His house and the land when He takes
the kingdom in the name of Jehovah.

Psalm xciii. is the thesis, Jehovah reigns : the rage
of men, the supreme authority of Jehovah, the holi-
ness that becomes His house. Psalm xciv. begins the
series with the cry of the remnant when iniquity is
still on the throne. Psalm xcv\ Israel (the remnant)
summoned in the closing day. Psalm xcvL the Gentiles
called, Jehovah coming to judge the earth. Psalm
xcvii. Jehovah is on His way. Psalm xcviii. He has
executed judgment on the earth and remembered
Israel. Psalm xcix. He has taken His throne on

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212 THE BOOKS OF THE BIBLE.

earth in Zion. Psalm c. Israel is there as His people ;
but it is a call to worship Jehovah. Still a house of
prayer for all the earth : for Israel, mercy, for they
had sinned, truth for God had promised, and, as said
elsewhere, they had now met together. Psalm ci.
When the earthly throne is taken up, it is mercy and
j udgment.

Psalm cii. is one of the most, perhaps the most, re-
markable of all the psalms, and presents Christ in a
way divinely admirable. Verse 10 gives the occasion
of the cry with which the psalm begins. Christ is
fully looked at as man chosen out of the people and
exalted to be Messiah, and now, instead of taking the
kingdom, He is rejected and cast off.* The time is
the immediate approach of the cross, but was, we
know, perhaps often, anticipated in thought, as John
xii. He looks to Jehovah, who cast down Him whom
He had called to the place of Messiah, but who now
meets indignation and wrath. We are far, here,
beyond looking at sufferings as coming from man.
They did, and were felt, but men are not before Him
in judgment; nor is it His expiatory work, though
that which wrought it is here if we take it in its
full effect on the cross — the indignation and wrath.
It is Himself — His own being cut off as man. He is
in trouble; His heart smitten like a pelican of the
wilderness and an owl of the desert; His days as a

shadow that declines, withered like grass. Such was

Messiah, to whom all the promises were. Jehovah
endured for ever. His promises were certain. He
would arise, and have mercy on Zion, and the set time
was come.

* Note, there is no bringing in of * me ' in connection with in-
dignation and wrath, as in Psalm xxii., though Christ realises it
in spirit. But personally He is lifted up and cast clown. It is a
key which opens up much in the psalms.

PSALMS. 213

The whole scene, from Christ on earth to the rem-
nant in the last days, is one. When Zion was restored,
the heathen would fear the name of Jehovah. Jeho-
vah will appear, and, when He builds up Zion, hear
and answer the poor remnant, and thus declare His
name in Zion, and His praise in Jerusalem, when all
nations would be gathered together there. But where
was Messiah then ? His strength had been weakened
in His journey, His days shortened. He had cried to
Him able to deliver, to save from death. Was Zion to
be restored and no Messiah — He weakened and cut
off ? Then comes the wondrous and glorious answer :
He was Himself the creator of the heavens and the
earth. He was ever the same. His years would not
fail when the created universe was rolled up like a
garment. The children of His servants would con-
tinue and their seed be established before Him. The
Christ, the despised and rejected Jesus, is Jehovah the
Creator. The Jehovah we have heard of coming, is
the Christ that came. The Ancient of days comes,
and Christ is He, though Son of man. This contrast
of the extreme humiliation and isolation of Christ, and
His divine nature, is incomparably striking.

But it is Christ's personal sense of rejection, and
that in connection with the remnant, not His bearing
the judgment of sin in His soul for men. Look at
the difference of the consequences in Psalm xxii.,
though that perfect work was needed for "the
nation/' too, or their deliverance could not have
taken place.

Psalms ciii.-cvi. give us the results — and the cove-
nant — in grace and in responsibility, of Israel's history.

Psalm ciii. is the voice of Messiah in Israel in praise
according to God's dealing with them ; Psalm civ., the
same in creation ; Psalm cv., God's ways in grace, from
Abraham up to the giving of the land (now to be

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214 THE BOOKS OF THK BIBLE.

possessed in peace) ; Psalm cvL, the acknowledgment
of Israel's ways from first to last, but owning Jeho-
vah's mercy, and looking for it, for it endures for
ever. Grace and favour are the one foundation on
which hope can be built leading to obedience. This
closes the book.

Psalms ciii., civ. call for a few observations on the
details. No doubt the Spirit of Christ leads these
praises, for His praise shall be of Jehovah in the
great congregation ; but it is in the name of all

Israel the psalm is spoken. They have forgiveness
and mercy through the tender compassions and mercy
of Jehovah. As for man, he is as grass; and the
people had been as grass and withered. (Isaiah xl.)
But the mercy of Jehovah is from everlasting to
everlasting upon them that fear Him, the obedient
ones. Thus all is ascribed to goodness, yet faithful-
ness, from the very nature and name of Jehovah ;
but to the obedient ones, the godly remnant. Now
Jehovah owned them with loving-kindness and tender
mercies. All their sins were utterly removed from
them. Jehovah's throne was prepared in the heavens

the only possible means of securing blessing. And
now His kingdom ruled over all. It was not only His
title, but established in fact. It is Israel's praise, con-
sequent on the intervention of Jehovah, of which the
previous psalms have spoken. Matthew ix. 1-6 marks
Jesus out as the Jehovah who now at the close healed
all Israel. (Ver. 3.) The more intimately we know
scripture, the more simple and distinct is the truth
that, though Son of man, Christ is the Jehovah of the
Old Testament.

Psalm civ., which celebrates Jehovah as Creator,
requires very few remarks. It will be noticed that it
is occupied almost entirely with the earth. He is
clothed with the glory of the heavens, which is de-

PSALMS. 215

scribed in most beautiful language ; but the earth is

the subject. It is looked at as existing as the abode of
men, as it is, but all depended on Jehovah's sovereign
will. It is not the earth which is celebrated, but
Jehovah, the Creator of it. It is not paradise, but
this earth, as we see it in man's hand. But the psalm
looks to sinners being consumed out of it, and the
wicked being no more. This gives the psalm, evi-
dently, a peculiar character, and connects it with the
introduction of the first-begotten into the world.

Psalm cv. offers thanksgiving to Jehovah, and calls
on the seed of Abraham and Jacob to remember Him
and glory in His name. Verses 7, 8 give the occasion.
He is Jehovah, their God. His judgments are in all
the earth. And He has remembered His covenant for
ever. It was to be permanent. It was commanded to
a thousand generations. He had now remembered it.
The psalm then recites how God had cared for the
fathers, and judged Egypt for the deliverance of His
people; and, in spite of bondage, there was not a
feeble person among their tribes. "He remembered
his holy promises, and Abraham his servant,* and
brought forth his people with joy and his chosen
with gladness, and gave them the lands of the
heathen, that they might observe his statutes and
keep his laws." AH their subsequent failure is not
touched on. For now again (ver. 8) He* had re-
membered His covenant with Abraham and had
delivered His people by judgments ; for it is the
accomplishment of promise. And the gifts and call-
ing of God are without repentance. The following

* The difference of a reference to the promises to Abraham,
and those to Moses the blessings of which depended on the
faithfulness of the people, is a marked feature in all the renewals
of mercy to the people and the faith that referred to one or the
other.

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216 THE BOOKS OF THE BIBLE.

psalm will tell us Israel's ways, but only so to bring
out His mercy and never-failing goodness ; for this is
the theme.

Psalm cvi. "Hallelujah. Give thanks to Jehovah,
for it is good (or He is good). His mercy endureth
for ever." This last we have often seen — the expres-
sion of this unfailing faithful mercy of Jehovah,
which secures Israel. It then recites the character
of those that are blessed; and personally looks, as
in the mouth of a godly Israelite at the close, to be
remembered with the favour Jehovah shews His
people — desiring withal to see the good of Jehovah's
chosen, and rejoice in the gladness of His nation and
glory with His inheritance. It is the expression of
genuine piety, which then turns to confess the sinful-
ness of the people — not they have sinned, though that
is owned, as shewing how Jehovah's mercy has en-
dured ; but " we have sinned with our fathers." It
is the practical piety which proves, in its own con-

fession, enduring mercy. It then goes through all the

history of Israel with this view ; and at the close
shews that, in spite of all, Jehovah, remembering
His covenant, thought on their affliction, and caused
them to be pitied of the heathen, among whom they
were. For this mercy he now looks, that they may
triumph in the praise of Jehovah, This closes the
Fourth JBook.

It will be remarked that, as we had seen in the
third, the fourth also speaks of all Israel, and, though
the humiliation of Christ is brought out and His
eternal divinity contrasted with it in a remarkable
way, yet it does not enter into Jewish circumstances
particularly, nor the association of Christ with them,
though His Spirit be in it all. In Psalm xciv. Anti-
christ is presented to us, but it is for his destruction
by the coming in of Messiah the King, as Jehovah the
Jud&'e.

PSALMS. 217

BOOK V.

In the Fifth Book the people are looked at as brought

back, and a general survey of God's ways taken, with
a kind of divine commentary on it all, ending, as all
His ways surely will, in praise.

Psalm cvii. is a kind of heading or introduction to
all this. It celebrates the enduring of God's mercy
for ever — that blessed formula of faith in the un-
changing goodness of Jehovah in all ages from the

display of grace in David's time. It is restored

Israel's part especially to chant it. The psalm cele-
brates the two parts of that deliverance in which the
mercy has been shewn. They are redeemed from the
hand of the enemy ; they are gathered back from east,
west, north, and south. This is the double character
of the restoration of Israel — deliverance in the land,
and the gathering from amongst the heathen on every
side. But the proper theme of the psalm is the good-
ness of Jehovah. The various circumstances of de-
liverance of every kind (and that as an answer to the
cry of distress of man who has brought himself low
by his folly) are gone through, with the desire that
men would praise Jehovah for His goodness, His
wonderful works for the children of men. Israel
is he in whom it may be fully learnt. It goes on
to their chastisement in the land after their return,
but adds the complete ruin of the pride of men as the
result. He pours contempt on princes, and sets the
poor on high from affliction, giving him families like
a flock. The great result of God's government is then
shewn : the righteous rejoice ; all iniquity has its
mouth stopped. Whoso is wise and will consider
these ways of God will understand the loving-kind-
ness of Jehovah. It is to be remarked how entirely
the goodness of God, here rehearsed, is shewn in

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218 THE BOOKS OF THE BIBLE.

temporal things. It does not for that cease to be
His goodness and to have its sweetness, but it gives
very clearly the character of the ground on which

these teachings go.

Psalm cviii. is a psalm of a peculiar character, being

composed of the ends of two others, the earlier and
the latter parts of which, the cry of deep distress, and
the answer to the cry in faith and hope, have been
here put together. The former part of this, the end
of Psalm lvii., expresses the fixed assurance of the
godly heart, who can now give praise and will praise
among the peoples (ammim), united now in relation
with Israel and in the various races of people. But
all the results of God's favour are not yet produced,
and the same faith, taking up Psalm lx., leaving out
the cry of distress, celebrates the going out of Him
whose mercy is above the heavens, to bring into sub-
jection all those who are yet in possession of different
parts of the territory of Israel.

It may be remarked here that the general character
of this, as indeed of the previous book, as far as re-
gards the position of Israel, is that of the people being
restored by God to the land and delivered, but not
free yet from attack, nor in possession of all the
promised land ; so that there is thanksgiving and
praise, for God has interfered, and the state of Israel
is changed ; but there remains the need of help and
securing against enemies yet undestroyed, and the
full blessing of God in peace. A very few psalms
at the end are of unmingled praise, and only praise
called for. This state of deliverance, and yet full
security waited for, is expressed at the end of Psalm
cvii. ; as to final deliverance, the fact only is stated.

The connection of the two parts of this psalm is
not without interest. The first part praises Jehovah
for what He is as known to the heart in faith ; but
God in contrast with man. His mercy is great above

PSALMS. 2 1 9

the heavens and His truth reaches to the clouds, mercy
being as ever first as the root of all. The second part
begins with looking for Jehovah to rise up as God
above the heavens and His glory above all the earth.
He is to take His place and vindicate His name as
God, that His beloved may be delivered. Verse 7
brings out the answer of God, taking up in detail
all Israel's rights as His. Thus Jehovah has war
with the nations possessing their land, but it is in
Israel, and through God they will do valiantly.
Hence here it is God, not Jehovah, because it is not
the covenant relation, but what He who is so is in
contrast with man, whose help is vain.

Psalm cix. It is certain that this psalm applies to
Judas ; but w r e shall see, in reading it, that we cannot
apply all of it exclusively to him. And this is a help
to us, to understand the way in which the psalms are
written. There is the general condition of the saints
in the latter day, and that even in a way which can-
not apply to Christ personally at all, as Psalm cxviii.
10, 11 — passages of general application to the right-
eous, and others which may be, and some with pro-
phetical purpose and exactitude, applied to Christ, and
the circumstances in which He was. All this has to
be before the mind, and divine teaching sought. I
have said that the application of the psalm was not
exclusively to Judas. The greater part of it is in the
plural number. Up to verse 5 from the outset, the
enmity of the wicked, of the band of Jews hostile
to Christ, and hostile to the godly remnant, is spoken
of. Judas was a special instance of this wicked
hatred against Christ. But I have no doubt of the
general application of even this part, and that the
judgments called for are general, and no prophetic
revelation that Judas had wife and children or any-
thing of the sort. Verse 20 makes indeed the general-
isation of the application of these deprecations certain.

GVIIL, CIX.

220 THE BOOKS OF THE BIBLE.

So we can have no doubt that the blessed Lord stood
in this sorrow, but I have none the less, that it is

and that

«

the remnant, who g

througii similar sorrows, verses au, 31 shew it. Still
it is most certain Christ entered fully into it — and
this is of the deepest interest to us — nay, that His
being in it gave it its true character.

Psalm ex., though of the very hi
application so simple that it needs but brief comment.
The despised and poor man, hated for his love, is
David's Lord, and called to sit at the right hand of
Jehovah. It is of deep interest to see how in
Isaiah vi. Adonai is Jehovah of hosts in the fullest
sense, and in this psalm, being David's Son, sits
at the right hand of Jehovah, and strikes thr
kings in the day of His wrath. Compare Psalm ii.
All the truth, in regard to the assembly of associa-
tion with Him on high is passed over, and the psalm
passes from the session of Christ at God's right
hand to the sending the rod of His strength out
of Zion. This shews how entirely all is Jewish in
these psalms. Note, further, it is the answer to His
rejection on earth. It is not His coming from heaven
to destroy Antichrist, What is in view is His having
already taken possession of Zion, and the rod of His
strength goes out thence. This answers to the whole
position of this book, where we have seen the Jews
restored, but the dominion of Israel or of Christ in

#

Zion not yet made good. But the people are now

Amminadib in the day of His power. (See Song

of Solomon vi. 12.)
of His humiliation

the day
That was depicted in Psalm

cix. But this is the morning of a new day, in
which we have not fathers, but the children of
grace. Then we have the certain oath of Jehovah
for Christ sitting thus a priest on His throne on

PSALMS. 221

earth. This is promise and prophecy. The day too
of His wrath is looked forward to. Adonai, who is
at Jehovah's right hand, has a coming day of wrath
one already noticed, when His enemies are made His
footstool. While sitting at the right hand of Jehovah,
it is not so. It is then the time of mercy, the accepted
time. Christ has been heard and exalted, and His
work amongst men is the result of His atonement in
grace. Now the time of wrath is come, in which the
judgment written will be executed, I suppose in verse
G it is " the head over a great country " — the head of
power in the earth, not Antichrist, nor even the beast.
These are destroyed on His coming from heaven. Self-
exalting man is brought low. Christ, who in humble
dependence on His Father took the refreshment given
Him according to God's will on the way, shall have
His head high exalted in the earth. These psalms
give the groundwork of the whole scene. What now
follows is a review of the circumstances, and indeed
from of old, and such as are to come, with reflections
(so to speak) on them, and praise as to the result.

Psalms cxi.-cxiii. go together as a hallelujah in

reference to Jehovah's ways with Israel in their de-
liverance. First, Psalm cxi., the works of Jehovah,
glorious in themselves, He has irade to be remembered
by His mighty intervention in righteousness; yet
shewing Him full of compassion, mindful of His
covenant also. He has shewn His people the power
of His works, to give them the heritage of the
heathen : moreover, His works last. The occasion
of the praise, a knowledge of His name, is that He
has sent redemption to His people. Jehovah being
such, the fear of Him is the beginning of wisdom.
This gives good understanding in our walk. Faith
knows this. The Lords appearing in judgment will
indeed prove it to the world. Psalm cxii., on the,

cx-cm

222 THE BOOKS OF THE BIBLE.

other hand, gives the character of those who fear
Jehovah, and the blessing that comes upon such when
the government of God is made good. This shews how
impossible it is to apply these psalms to the position of
the saints now, though the exercise of faith and piety
may be often in the spring of it the same* Still then,
it is the deliverance of Israel which brings out Jeho-
vah's name. (Vers. 9, 10.)

Psalm cxiii. is more general and full universal praise,

but on the same occasion. It is from this time forth
for evermore. It is now wide spread over all the
earth ; but He is Israel's God who dwells on high,
yet looks down so low, but to exalt those He loves,
to set them with the princes of His people, and fill
the hopeless with joy in their habitation.

Psalm cxiv. is of the highest style of poetry, but is
important to us as directly connecting the ancient de-
liverance of Israel out of Egypt with the present de-
liverance of the people, and seeing the same Jehovah
in both calling the earth to tremble at the presence of
Jehovah. It was right in those days. At Jacob's de-
liverance then, the sea fled and Jordan was driven back.
What was this ? was it affright before the presence of
man ? The earth was now to tremble before Him who
appeared for the deliverance of His people then, and
for their sakes turned the sea into dry land, and the
flint stone into a springing well.

Psalm cxv. gives the true and full ground of this

deliverance, as seen in the heart of faith. It is not
that they, but that Jehovah may be praised, specially
in His mercy, and then His faithfulness to promise.
The godly one, that is, the Spirit, then refers to that
cry which was the bitter grief spoken of in Joel, and
referred to in Psalms xlii., xliii. Why should the

heathen say, Where is now their God ? So in the

PSALMS. 253

same spirit Moses — "the Egyptians shall hear of it,
and what wilt thou do to thy great name V What
a blessed boldness of faith ! This character of sorrow
shews, how it was on the cross and in those last sorrows
that Christ came into this character of sorrow. For
the Jews practically said this to Him then, but never
could have done so before. The believing Israelite's
answer is, Our God is in heaven.

He then contrasts Him with idols. And Israel, the
house of Aaron, and all that fear Jehovah, are called
to trust Him. This last would open the door to all
Gentiles who sought Jacob's face. It then recites, what
we have seen to be the ground these psalms go on,
that He had been mindful of, and would bless them ;
yea, increase them more and more, them and their
children. They were the blessed of Jehovah, the
maker of heaven and earth. Heaven was His, the
earth had He given to men. This marks how dis-
tinctly the earthly blessing is the scene before us, for
He has not given us the earth, but the cross in it ; and
heaven, and what is there, as our own things. We
seek the things which are above, not the things which
are on the earth. So, in even almost a stronger
manner, the dead do not praise Jehovah; but we
(says the Spirit in them) will praise from this, the
time of their final deliverance, for evermore. We say
" to depart and to be with Christ is far better.

Psalm cxvi. celebrates this deliverance when they
were at the very point of death. Jehovah had heard
them, and they would walk before the Lord in the
land of the living. In this view it is a continual
recital of the gracious mercy of Jehovah: they were
brought low and He helped them. It drew out their
love to Him. Such was Jehovah's character. He pre-
serves the simple. The soul so sorely tried could re-
turn to its rest. The death of His saints was precious
in His sight; find now, before all His people, in the

cxm t -cxvr.

jj

224 THE BOOKS OP THE BIBLE.

r

courts of Jehovah's house, in the midst of Jerusalem,
he would pay the vows made in his distress when he
called on Jehovah. He would offer the sacrifice of
thanksgiving. The quotation of the apostle shews
how these psalms can be used r i

pi

In

g

t and trial, trust in Jehovah opened the mouth of
the believer. The passage does not apply to Paul, nor
did he say in his haste that all men were liars, though
there be something like it in " all seek their own ;" but
the general and important principle the apostle can
adopt. The word, translated " haste," is not haste in
the sense of moral defect, hastiness, but in distress —
rather sudden distress or alarm from the pressure of
circumstances, and hence hasting away.

Psalm cxvii. is the calling the other nations and
peoples to come and praise Jehovah, who will be now
King over all the earth. They join and are brought
happily into this relationship, Jehovah being made
hioivn to them by His ways with Israel. Merciful
kindness is here, as ever, first ; and truth enduring for
ever, which no failure has made to fail. This, as the
last, is a hallelujah*

Psalm cxviii. is also, though not formally so, render-
ing praise and thanksgiving as promised, connected
with, or rather founded on, the known formula — His
mercy endureth for ever. The same that in Psalm
cxv. were called to trust in Jehovah are now called to
praise Him. From verse 5 the Holy Spirit speaks in
the person of delivered Israel, and speaks of this
faithfulness of Jehovah, and now, He being on their
side, man need not be feared ; Jehovah is better than
man, Jehovah better than princes. Verses 10-18
unfold the circumstances and dealings through which

o~ ©

Israel has passed. 4-11 nations h^d compassed them ;

39ATm 225

in Jehovah's name he would destroy them. They are
quenched as fire. Verse 13, the enemy had thrust sore
at them that they might fall ; Jehovah helped them.
The result in rejoicing and joy is chanted in verses
14-17. Another aspect of their trial is given in verse
18. It was withal Jehovah's chastening, and He had
chastened them sore, but not given them over to death,
which ivas the power of the enemy for them. Thus

full

Job

by them

but behind

God

This is full of

instruction for us in many circumstances we pass
through, where all these elements are found in what

, «~~ passing through
Now the gates of

open before

Israel. The turning to this at once, as the result of

go in and praise Jehovah

It is withal the erate of Jehovah, and the righteous

enter into it. Israel there will praise, for Jehovah
has heard him and become his salvation ; but further
and deeper truth comes out here. There is no restora-
tion of Israel without Messiah, and Israel now owns
Him once despised. "The stone which the builders
reiected is become the head of the corner. This is

>>

Jehovah's doing, and it is marvellous in our eyes
We see, in the expression " our eyes," who is the real
speaker, and, though the voice had been one, who they
are that now take part in the psalm of praise. This
is the day Jehovah has made ; it is His day, the bless-
ing of His people in connection with Messiah, and His
people rejoice in it. And now they cry, Hosanna to
the Son of David, the Jehovah of Israel; and say,
Blessed be he that comes in His name. This gives
us the witness from the Lord's own teaching, who it is

the

VOL. IL CXVJL, CXVIII. Q

22G THE BOOKS OF THE BIBLE.

for the house was left desolate, and they were not to
see Him again till they said, Blessed be he that cometh.
So that it is Israel, that is, the remnant, who speak,
and in the day of their repentance, under grace, when
they are to see Messiah again. They bless Him that
comes out of the house of Jehovah. Jehovah is the
God of strength, He has given Israel light ; and now
worship and sacrifice are offered to Him that has deli-
vered and blessed. Now they saj 7 , Thou art my God,
and praise and exalt Him.

The psalm closes with the well-known verse of
Israel's thankful praise: "Give thanks to Jehovah,
for he is good, for his mercy endureth for ever," with
which it had commenced. Thus the spiritual appre-
hension of God's dealings, the coming to worship
Jehovah in righteousness, and the owning the de-
spised and rejected Messiah, are all unfolded in
connection with the deliverance and blessing of
Israel, and the full manifestation of Jehovah's
nature and character. Various verses of this psalm
are quoted at the close of the Saviours trials; no
psalm indeed so often, as connecting Him with the

sorrows of, and promises to, Israel.

Psalm cxix. is in general the law written in the
heart. This gives it an important place in the series
of psalms. It is found distinctly connected too with
Israel's sorrows in the last days and their previous
departure from God. The different divisions of the
psalm shew, I think, each a different phase of the
exercises of heart connected with the law bein^
written on it, though the general principle runs of
course through it. I will very briefly notice the main
bearing of each.

The first part presents to us naturally the great
general principle. It is the third general "Blessed
is the man" — the return of the soul in trial and

PSALMS. 227

distress to the great truth of Psalm L, where the
effect is seen under the immediate government of
God. Psalm xxxii, gives the blessedness of forgive-
ness ; this, of the walk with God on the return of the
wanderer in spite of all difficulties and contempt. We
have indeed another special blessing at the end of the
first book, where Christ is so fully brought in. In the
last psalm of that book he is pronounced blessed who
understands His position, be it in Himself or in those
who walk in His footsteps ; for the first psalm supposed
blessedness under the government of God, making-
good all His will towards the just, and the reverse
seemed to be true. In fact, as we know, to mans eye
this wholly failed (bringing in a heavenly and divine
righteousness and redemption). Hence true blessed-

ness was shewn in discerning, in understanding, the

position in which that true blessed One was as re-
jected by men — that true poor man — taking Himself
practically the place He describes as blessed, as we
have seen in the sermon on the mount, while the great
truth of the law in the heart is laid down. Yet the
circumstances also come out in this first part — "for-
sake me not utterly."

Secondly the word associates with God. Not only
is one blessed who keeps it, but it is cleansing : the
desire of the heart is positively fixed on it. (See the
connection of Jehovah and His word, vers. 10, 11.)

In the third part we find very distinctly the leaning
on divine mercy in trial, connected with the law in the
heart. The godly Israelite looks to Jehovah's bounti-
ful dealing, but with a view to hearty obedience. (Ver.
17.) Verse 19 shews his state ; verse 21, as we have
seen in all this book, Jehovah's intervention, already
known in deliverance, though not in complete bless-
ing ; verses 22, 23, the contempt the poor remnant
undergo. Jehovah's law had been his delight and
comfort under it.

CXIX.

228 THE BOOKS OF THE BIBLE.

In the fourth part the trial is more inward. His
soul is cleaving to the dust, but he looks to divine
relief according to the word. His desire looks to the
effect of that living water from God. He has been
open before God — has declared his own ways: so it
ever is. He desires all way of evil to be removed by
God from him. He has held fast by the word — looks
that God should not put him to shame. But he is
looking for enlargement of heart, that he may run
freely in God's ways. Such is the sure effect when
under the discipline of God. A soul who has found
delight in His will and holiness is yet looking to run
in liberty. Though in the heart, the word here re-
ferred to is more of an outwardly expressed will, like
Zacharias and Elizabeth, a beautiful moral expression
of the remnant. With the Christian it will be more
absolute and inward, more holiness than testimonies
(though it may begin by them perhaps), whether in
his first divine calling or under discipline. It is foi

him walking in the light as God is in the light — not

the " ordinances and commandments of Jehovah." Yet
it is in principle essentially the same. To apply this
psalm directly is to lower the divine standard of
thought for the saint now. But the nature of the
moral exercise may be most instructively used ; just
as subjection and confidence in trial is always right,
though the forms of it in the Jew are wholly below
the Christian's. (Compare with this Philippians, where
we have christian experience.)

The fifth part looks for divine guidance and teach-
ing in the ways and law of God ; the sixth, for mani-
fest mercies in that path, that he may have courage
before adversaries and hold fast the law of God. In
the seventh, having been quickened by the word, he
reckons on it, for God had caused him to trust it as
His ; so that now he leans on all its assurances. In
troubles, when there was no outward cheering of

PSALMS, 229

nature, it sustained his heart. This brings him to
the eighth. Jehovah was thus his portion. He had
sought Him, judged himself, turned his feet to Jeho-
vah's testimonies. He reckoned on Him, and would
thank Him in the secret watches of the night, when
his heart was left to itself. He was the companion of
those that feared Jehovah. This brightens up his
thoughts, and he sees His power in mercy around. This
is a beautiful picture of the working of the heart.

The ninth brings out the circumstances of the psalm.
In the comfort of the last part he can look with God's
eye and mind at these circumstances. These are much
before our view (that is, feelings about them) in this
part of the psalm. Jehovah has already dealt well
with him according to His word, and he looks for
divine teaching to understand the mind of God well.
He had been under discipline : but before this he had
gone astray, but now had got into the spirit and path
of obedience. He sees the proud lying against him,
and their heart fat as grease (no link in state or

<

obedience with Jehovah) ; and sees how good it was
to have been afflicted, that he might learn Jehovah's
.statutes. Nothing marks more the setting right of
the soul than this — the turning to Jehovah's will —
" Lord, what wilt thou have me to do ?" — and count-
ing all good that leads to this, and gives God's will as
authority, and morally its place in the heart.

The tenth part has two main thoughts. Jehovah is
1 lis Creator — has formed him. He looks to Him to
guide His own poor creature as a faithful Creator.

Those that fear Jehovah will be glad when they see
Him, because they hope in His word. Secondly, he
knows that thus in very faithfulness He has caused
him to be afflicted, and now looks for mercies to come
unto him, and the proud to be ashamed, and that those
that fear Jehovah may turn to Him. All this is linked
with soundness in Jehovah's statutes.

cxix.

230 THE BOOKS OF THE BIBLE.

In the eleventh the cry becomes more urgent. He
is under the pressure of trial, his soul fainting for de-
liverance — looking for Jehovah to execute judgment,
for he is walking in Jehovah's precepts. And the proud
persecute him wrongfully — they heed not Jehovah nor
His law.

But, twelfth, creation is a witness to the abiding
faithfulness of God : His word is settled in heaven,
where nothing can reach or shake it. But for Jeho-
vah's law, which sustained his heart, he had perished
in the pressure of affliction. In truth, how precious
to have the word in such a world ! We have more
than commandments. But we can say, I have seen an
end of all perfection. Another and more confident
thought grows up out of all this exercise — " I am

»

thine.

In the thirteenth he expi esses his own internal
delight in Jehovah's law, and its effect in spiritual
intelligence.

In the fourteenth it guides his path. Afflicted and
oppressed, he looks for comfort to Him whose judg-
ments he has taken as his path in spite of enemies and
their snares.

The fifteenth gives the horror of vain thoughts, and

looking to God as his hiding-place, with his rejection

of evildoers. He looks to Jehovah to uphold him,
that he may not be ashamed in his hope ; and looks
with solemn trembling on the sure judgment of the
wicked.

In the sixteenth he presses more earnestly the in-
terference of Jehovah in deliverance. The way in
which the wicked have made void Jehovah's law only
makes him cling the closer to it. It was time for
Jehovah to work.

The following parts all bring out the effects of his
strong attachment to Jehovah's law and testimonies,
its value in every aspect for his heart; the trial he

PSALMS, 231

was in still in this path of righteousness ; and hoAv he
would walk in Jehovah's ways when set free ; his
grief at transgressors. He looks for teaching, quicken-
ing, keeping ; and recalls the everlasting character of
God's testimonies; so that he held fast, though op-
pressed by the wicked.

The last part is more general as a closing one, though
in the same spirit. It sums up, so to speak, the whole.
It desires that the cry of the oppressed delighter in the
law may come up before Jehovah; asks for understand-
ing according to His word — for deliverance according? to

it ; and assures praise when taught His statutes. His
tongue will speak of His word. He has the sense of
their righteousness— -looks for the hand of Jehovah to
help, because he has chosen His precepts. Jehovah's
salvation has been longed for (man not trusted in).
Jehovah's law has been his delight, not his own will,
nor the prosperous man's ways. He looks for life,
that he may praise, and that Jehovah's judgment
may help him ; for the power of death and evil was
before him. He owns finally his having gone astray,
and looks for Jehovah as the Shepherd of Israel to
seek him, for he has not forgotten His command-
ments. Such is the moral state of Israel in the last
days when (in their land, I apprehend,) the law is
written in their heart, but full deliverance and final
blessing are not come. The psalm is, in fact, the
moral development of the hearts of those that fear
God in the circumstances prophetically brought out
in Psalm cxviii

We now come, Psalms cxx.-cxxxiv., to the songs of
degrees, which depict, I doubt not, the outward cir-
cumstances of the same period, when Israel is in the
land, but the power of Gog not yet destroyed. The
first of this series begins with the statement of the cry
sent up by the godly in his distress to Jehovah who

CXIX., cxx.

232 THE BOOKS OF THE BIBLE.

heard. The special charge here is deceit and false-
hood. Judgment should come on it. But it is against
the godly himself, not the violence and oppression
done to Jerusalem, or the apostate oppression of the
people. His woe is to dwell in Mesech, and among
the tents of Kedar. Wrong is in their hearts ; and,
when the godly spoke of peace, they prepared for
battle. It does not seem to me to be the oppression
of Antichrist or the beast at Jerusalem, but to apply
to those who in the land found themselves where the
last hostile power which had pretended to favour
them,* and had led many to apostatize for quietness
and prosperity, now shewed himself as only a deceitful
oppressor.

In Psalm cxxi. Jehovah is assuredly declared to be
his protection. He who never slumbers nor sleeps —
He will not suffer his foot to be moved. The general
intention is plain. I am not quite sure what is the
force of verse 1, unless to identify Jehovah, the
Creator of heaven and earth, with the hill of Zion,f
and the city of the great King. However this may
be, Jehovah (as the great security) is the subject of
the psalm. This is very distinct, and His name re-
iterated for the purpose. He is referred to in the
double character, Creator of heaven and earth, and
the Keeper of Israel, especially of the godly: Jeho-
vah would preserve him in all circumstances and for

ever.

Psalm cxxii. celebrates Jerusalem. The saint is
glad to go there. The tribes go there; the thrones
of judgment, of the house of David, are there. His
brethren and companions, and the house of Jehovah,
the God of Israel, their God, made his heart cling to
it. It is a restoring of the associations with Jeru-

* I do not refer here to Daniel ix. but to Daniel viii.
t A hill is used as a symbol of exalted strength, a high hill aa
the hill of Bashan. This is the Lord's hill.

PSALMS. 233

salem, recalling the old and establishing the new

ones.

The series then returns (Psalm cxxiii.) to their
sorrows and resource. Blessing is not fully come;
but Jehovah is looked to in the heavens, but a$

God

But

they are filled yet with the contempt of those that are

and

enemy had been iust now (Psalm

cxxiv.) fully displayed against them — the godly in the
land who trusted in Jehovah. But they had escaped,
but only by Jehovah being on their side, or they had
been utterly swallowed up, by the last power of the
enemy, I apprehend, when the apostate beast and
Antichrist were gone from the scene.

Psalm cxxv. The position of those who trust in

Jehovah is
of Jehovah

of
protect them for ever,

and they abide for ever. Peace would be on Israel.
Those that turned to their crooked ways — Jehovah
would lead them forth with the open evildoers in
judgment. The rod of wickedness would not rest
upon the lot of the righteous. There would be an

icked as a tribe)

mi

presented
from its mischief,
stray. All this, I
apprehend, refers to the last inroad of the final power
of Gog, or the last condition of the Assyrian, perhaps
to Daniel viii. (only that that gives its whole character,
not merely its final one) ; also to the final king of the
north, who comes in after the wilful king in Daniel xi.
Psalm cxxvi. The heart of the godly now finds its
centre in Zion, when deliverance has been learnt ; for
so it will be. (Compare Isaiah xxix. 4, 7.) How low
she was brought, according to Psalm cxxiv. ! (Isaiah
xxix. 4. Compare Isaiah xvii. 12-14, and other

passages.) It

so full, so unlooked-for,

CXXI.-CXXVI.

234 THE BOOKS OF THE BIBLE.

the joy. The very heathen now owned Jehovah's
hand. But the godly look for the full blessing, and
the captivity to be turned again in the fulness of pos-
sessed blessing. Still God had manifested Himself;
and to the faithful, who had taken up His testimony
in sorrow, and when it was shame and reproach, it was
now a harvest of joy. So it ever is ; for full joy only
comes through sorrow : for the testimony of God is in
a world of evil.

These full blessings thus sought, the building the
house, the keeping the city, the desired abundance of
children, are all (Psalm cxxvii.) Jehovah's doing and
gift, or man labours and watches in vain. The blessing
is distinctly Jewish.

A numerous progeny are distinctly God's gift: happy
the man that has his quiver full of them. (Psalm
cxxviii.) The blessings spoken of are declared to be
the portion of whoever fears Jehovah. It is present
temporal blessing — blessings out of Zion; and, the
desire of the godly's heart, Jerusalem in prosperity
all their days. Although the direct object be the
remnant, the godly Gentile, so fearing Jehovah,
owning Israel's God, would, as a principle, enjoy the
blessing, and rejoice with His people.

Psalm cxxix. recurs now with joy to the sorrows and
trials through which the children of Zion have gone.
But Jehovah is righteous, and has cut asunder the
cords of the wicked. The haters of Zion (for Zion
is here always the central thought) are withered, with-
out resource, and without being desired.

Psalm cxxx. takes up another subject, of the place
of which we have found clear traces before — the sins
of Israel as between the people and God. It is not,
however, now merely legal distress. Confidence in
Jehovah characterises it, though accompanied by
depth of distress and humiliation. This is the effect
of the connection of the sense of sin and of mercy in

PSALMS. 235

the soul. Mere legal distress is more selfish in its
terror, though admirable for destroying confidence
in self and throwing on mercy; conviction with the
sense of mercy is more the sense of wronging the God
of goodness. It is a deeper work after all. Here
there is forgiveness with Jehovah that He might be
feared, and the soul waits on Jehovah, though it has
cried out of the depths. There is desire, grace being
looked to, as well as waiting for Jehovah, verse 6.
The groundwork is stated in verse 7, while verse 8
shews confidence in the full results. Verse 4 is the
upright acknowledgment of where the need came
from, grace meeting that need ; verse 7, that which
can be reckoned on in Jehovah; verse 8, the full count-
ing on it for Israel, that is, redemption, not from
troubles, but from iniquities.

Psalm cxxxi. briefly states the humble absence of all
self-confidence, that so he has walked. Israel is now to
trust in Jehovah and for ever.

Psalm cxxxii. is, in some respects, a very interesting
psalm. It is the restoration of the ark of the cove-
nant to its resting-place, and the promises of Jehovah,
in answer to the supplication of His servant. It is
founded on David's bringing the ark up to Zion. This,
as we have seen in the historical books, has a very im-
portant place. It was grace acting by power when
Israel had so completely failed that the bond of the
people with God, so far as it was founded on the
people's responsibility, was wholly broken, and the
ark gone into captivity, and Ichabod written on all.*

* The three principles of government had been brought out
in Israel. First, direct responsibility to God under priesthood.

That had failed under Eli, and that was Ichabod. It was over
with Israel on the ground of their own responsibility. Then
God intervened by a prophet. That He could still do ; it was a
sovereign act. But that failed ; so did royalty as set up by Jie
people. Then we have royalty as power in grace, as it will be in

CXXV1I.-CXXXIL

236 THE BOOKS OP THE BIBLE.

But now, in a fuller and more lasting sense, a habita-
tion was found for the mighty God of Jacob, where
the godly would worship low before His footstool.
The fruit of David's body, the Messiah of Jehovah,
was to sit on His throne, and that for evermore.
Jehovah was entering into His rest — He and the
ark of His strength. Before (Num. x. 35, 36), if
arose it was to scatter His enemies, and then He

He

Israel. But

and this is what characterises the psalm, th<
were scattered, and Jehovah arose to take H
Israel. The sovereign election of God is sc

pi

beyond

the request. (Compare vers. 14, 15, 8; 16, 9; 17, 18,
10.) This is of the highest interest as shewing the
grace of the Lord, and how His love surpasses all the
hopes of His people, His interest in them.

Psalm cxxxiii. The people are now dwelling together
in unity. It is as the anointing of Aaron, which,
poured on the head, gave the odours of divine favour
on all, as the abundant dew of the lofty hills, but
which brought, however high its source, its

refresh

ing power where God had ordained blessing and life
for evermore.* I see no need to seek for any moun-
tain of a like name near Hermon, but the contrary.

Psalm exxxiv. closes the series by calling on the
servants of Jehovah to bless Him. Night and dav
should furnish praise to Him, and in the holy place
holy hands be lifted up to bless. Jehovah was there,

Christ, and the lost ark brought back. This is what we have in
this psalm.

* This is one of the two places where life for evermore, life
eternal, is spoken of in the Old Testament ; the other is Daniel
xii. ; both as accomplished in the time of blessing to come. In
the New Testament, I need not say, it is fully revealed in Christ,
and he that believes in Him has everlasting life.

PSALMS. 237

His servants there to praise Him, Jehovah, who made
heaven and earth, blessed now (not simply from
heaven, but) out of Zion. It is the place of bless-
ing Jehovah, and Jehovah blessing. I should be
disposed to count the last verse rather the voice of
Christ as the Son of David, something in the cha-
racter of Melchisedec, who said, Blessed be the most
high God, and blessed be Abraham of the most high
God, only specially in connection with Jehovah (as
Zech. vi. 13) blessing the godly remnant out of Zion.

The last verse is a kind of answer to the call of the
preceding ones; the Spirit of Christ in the remnant
calls on Jehovah's servants to bless Him, and they
from Him bless the godly one.

Psalms cxxxv. and cxxxvi. celebrate Jehovah, who
has delivered Israel and now dwells in Jerusalem, and
give thanks to Him whose mercy has endured for
ever — the Creator of all things in goodness who first
delivered them, and remembered them to redeem them
when brought low.

Psalm cxxxv. is a very characteristic Psalm, giving
a remarkable key to the interpretation of the book,
and linking it with the early statements of Jehovah

as to His relationship to Israel, so as to bind together
their history in one whole. The subject is Hallelujah
praise the name of Jehovah. He is good: it is
pleasant to do it; for He has chosen Jacob and
Israel for His peculiar treasure. He is then (ver.
6) celebrated as the Almighty God, doing what He

pleased, daily disposing of creation; then as He who
executed judgment on the oppressors of Israel, and
freed them, and drove out the heathen and gave
them their land. Now comes His name in connec-
tion with Israel and in contrast with idols ; and the
two passages, in one of which He first took up Israel

for ever under the name of Jehovah, and, in the other,
prophetically announced their deliverance when they

cxxxiil-cxxxt.

238 THE BOOKS OF THE BIBLE.

should have wholly and utterly failed, are cited from
Exodus iii. 15, Deuteronomy xxxii. 36. The first takes
the name of the Lord God of their fathers, God of
Abraham, Isaac, and Jacob, when He sends Moses to
deliver them, and declares this is His name for ever,
His memorial to all generations, and then promises
deliverance and bringing into the land; then He
takes the name of Jehovah. The second is in the
prophetic song of Moses, when he has drawn out
to them their picture as apostate, their spot not the
spot of God's children, when they forsook God who
made them, and provoked Him to jealousy with
strange gods, and Jehovah hid His face from them,
and, but for the fear of man's pride, had made the
remembrance of them to cease from among men.
Then, when they should be helpless and hopeless in
themselves, Jehovah would judge His people, and
repent Himself concerning His servants, execute
judgments on the heathen, and then make them re-
joice with His people. So that these two verses give
the first deliverance and purpose of God, and the
judgment and wavs of God in the last davs. to which

have brouerht

give

key to the application of the psalms themselves. Then
we have (vers. 15-18) the present judgment of the
idols spoken of in Deuteronomy xxxii., and to which
they had fallen away. The psalm closes with the
summons to those already generally specified — the
divers parts of Israel and all that fear Jehovah — to
bless Jehovah : the house of Israel, of Aaron, of Levi,
and all that fear Jehovah ; and this now out of Zion,
even Jehovah, of whom now they could say that He
dwelt in Jerusalem.

Psalm cxxxvi. may be considered as the answer to
this summons. It is characterised by the formulary,
as often noticed, the expression of Jehovah's unchang-
in<Y goodness to Israel in spite of all : " His mercy

PSALMS. 236

endureth for ever." It celebrates Him as Creator,
God of gods, the Deliverer of Israel, who had led
them through the wilderness, as Him who by power
slaying mighty kings had given them the inherit-
ance of the land; and who, finally, remembering
them in their low estate, had redeemed them from
it, and now supplied every living thing with food,
the God of heaven. This, in a certain sense, closes
the historical psalms.

We have then a kind of supplementary series:
first, of their characteristic sorrows and Jehovah's
ways in the latter days, and then of millennial praises.
These sorrows are from Psalm cxxxvii. to Psalm cxliv.

the latter, however, being the expectation of deliver-
ance and blessing. Psalm cxxxix. also has a peculiar

character, as will be at once seen*

Psalm cxxxvii. refers, and alone does — to give the
full history of Israels sorrows — to Babylon, which has
only a mystic fulfilment in the latter days, but has its
importance, because at that time was the closing of the
period of the divine presence in Jerusalem, and the
setting up of the power of the Gentiles. But faith
could not content itself in a strange land nor sing the
Lord's songs there; for they were not a heavenly
people — hence they turn to Jerusalem, which faith
never forgets. Babylon is to be destroyed and her
judgment is desired ; Edom's enmity not forgotten. The
object of the psalm is to bring out their attachment
to Zion in their captivity ; there was no separation of
heart from it in the strange land.

Psalm exxxviii. gives the ground of faith — God's

word ; and now the godly turns to own it in worship ;
and when that word reaches the kings of the earth,
they shall turn and praise Jehovah and sing in His
ways. Nor is His truth all. Though so high, He has

cxxxvi.-cxxxvn r.

240 THE BOOKS Oir IRE BIBLE.

respect to the lowly ; He revives, protects, and perfects
all that concerns the believing righteous. " His mercy
endureth for ever."

Psalm cxxxix. shews the complete exercise of heart
that belongs to God's ways. Though the faithfulness
of God perfects all His purposed blessing, not a thought
escapes God. There is, morally speaking, no staying
in His presence; but there is no getting out of His
presence, nor where He sees not, though conscience
might be glad to flee. But this brings in another
aspect. He knows all, because also He has formed
all. This connects us with the taking perfect notice
of us in goodness. He cares for us, watches over
every member that is formed, as He knows our every
thought; if He does, He has His own too, and these
are precious to us. This is just the change and work-
ing of faith. It begins necessarily by conscience under
God's eye ; for it brings us into His presence, and then
gets at God's thoughts, who has formed us for Himself,
and then unfolded boundless spheres of His own bless-
ing and ways. God watches over him in the silence
of sleep : waking, therefore, he finds himself with

God.

But, further, this connection with God is a perfect

breaking with the wicked : God will slay them. And
he calls on them to depart from him. Therefore he
looks at the wicked with horror, because of what
they are to God — for himself, that he may be
searched throughout, that no wickedness may re-
main in him. This psalm goes far in the relation-
ship of man's spirit with God, though it looks to the
external judgment of the wicked, and uses language
which becomes verified in the assembly figuratively,
and which is so also in the resurrection. The great
direct point in it is the full searching out of man's
heart, as it will be then, as it must be ever. But this

PSALMS. 241

searching, when we are under our own responsibility,
is, whither shall I flee from Him ? But when we are
God's workmanship (that is, when grace and power
have come in), God's thoughts become precious to
us, and we can ask to be searched, known, and
tried — the more the better, that, emptied of self, we
may be able to enjoy God. Then also we look for
leading. The will is broken, as the thoughts are
judged, and our desire is to be led of God. We see
at the same time the character of the psalm connects
it with the latter day. "Surely thou wilt slay the
wicked," It looks for judgment, and has hatred and
horror of the haters of God.

The five following psalms go over ground which we
have trodden over in detail : only they apply to a re-
stored Israel, still in conflict, and not fully blessed.

Psalm cxl. looks for deliverance from the evil and
violent man. Israel is in connection with Jehovah, but
compassed about by the proud.

Psalm cxli. Having learnt the government of Jeho-

vah, the godly looks for his words and thoughts to be

kept of Jehovah, that Jehovah may bless him. Smit-
ing he will accept as discipline. He looks for accept-
ance for his prayers. And even in the judgment
coming upon the proud (Israel, I apprehend), he
looks to it as breaking them- down so as to hear
His word. It is such a psalm as David might have
penned when pursued by Saul. He looks for judg-
ment on the wicked, but that calamities may arrest
some.

Psalm cxlii. looks to Jehovah alone as a refuge.

Psalm cxliii. specially for mercy and goodness, that
in the midst of the persecution of the enemy, and the
pressure on the godly, Jehovah would not enter into
judgment with him, but shew His lovingkindness. As
the servant of Jehovah, he begs to be taught and

VOL. II. CXXXIX.-CXL1II. ii

242 THE HOOKS OF THE BIBLE.

guided. Thus these psalms are all of one in deep
distress; but they look, in relationship with Jehovah
(not cast out, and knowing Him only as God), for the
cutting off of the enemies.

Psalm cxliv. blesses Jehovah as the source of
strength. Its plea for the destruction of the enemies
is, What is man ? Why should Jehovah make account*
of such a worm, and delay bringing in blessing by

thus lingering in judgment? Deliverance is thus

looked for, for the full true final blessing of Israel.
Happy the people in such a case: happy the people
who have Jehovah for their God ! Directly, the
psalm applies to David himself, who is named in it,
and owns God, as subduing his (David's) people under
him, as the source of royal power. I do not see that
it brings in any personally in the latter day. Did it
so, it would be "the prince;" for there will be a
human house of David on the earth. But it is the
bringing in of the people into that state of subjection

under Christ, when they will be willing in the day of
His power, when in the day of Jezreel they will ap-
point themselves one head, when the day will be great,
when Jehovah will utterly scatter the power of the
enemies of Israel, give them a new song, and bless
them. Messiah will surely be their head; but it is
prophetically spoken of bv David in person. The
true Beloved will be their sure head.

Psalm cxlv. goes on in thought into the millennium,

after the distress is over., and the full deliverance can
be celebrated. It is Christ in spirit — perhaps even in
person — as in the midst of Israel, leading the praises
of Jehovah, and awakening them amongst men. Hence,

though only expressing purpose, it is a dialogue in its

* Compare Psalm viii., grace's view of it, and Job's impatience
(chap. vii. 17, 18) against discipline. God's taking notice of men's
ways in government.

PSALMS. 243

character. First, he expresses his own purpose of
praising Jehovah, and for ever and ever. One genera-
tion should do it to another, " I will speak." One
sees his heart is full of praise, and he speaks of it,
(Ver. 5.) "And men shall speak of the might of
Jehovah's terrible acts. And I will declare thy great-
ness. They shall speak of the memory of thy great
goodness, and shall sing of thy righteousness." Then
he breaks off* most beautifully to speak of the good-
ness: for still out of the abundance of the heart the
mouth speaks. All Jehovah's works shall praise Him.
The saints bless Him. Their subject shall be the
glory of Jehovah's kingdom and His power, to make
known to the mass of mankind His acts, and the
glorious majesty of His kingdom, and that an ever-
lasting one. Then in verses 14-20 His character is
spoken of. Verse 21 returns to the purpose of heart
of the leader of praise. It is as man Christ speaks
here — " my God." Jehovah is looked at as King. In

general, the outward acts and greatness are more in

the mouth of the rest — what Jehovah is in the
leader's, though he does celebrate His wondrous
works. Still the greatness and excellency and
majesty of Jehovah are that which we see his heart
full of, as verses 3, 5, 8-10; and so, in general, His
gracious ways and character. (Vers. 14-19.) It is to
be remarked that there is the leader who speaks in
the psalm, the saints (the Jewish remnant), and the
world in general, the sons of Adam. It is of the
highest interest in this way ; because we have
Messiah fulfilling the word, "My praise shall be of
thee in the great congregation." And how full in
heart He is of His praises ! Jehovah's kingdom is
set up ; the Messiah in the midst of Israel first, then
the preserved saints, and then, through their leading,
all the world join in His praises, for His greatness,
goodness, and wonderful works.

244 THE BOOKS OF THE BIBLE.

Psalm cxlvi. introduces the full final praises: the
first, the outpouring of the heart in praise to Him as
the God of Jacob, celebrating what He is, and the
comfort of trusting Him, the Creator, the Helper of
the oppressed, the Comforter of the lowly, the Lover
of the righteous, who turns the way of the wicked
upside down. He shall reign for ever, even Zion's
God to all generations. The character of this praise,
after what we have gone through, is most simple.

In Psalm cxlvii. the saints take their place now in
Jerusalem and Zion to say what He is. He is their
God; He builds up Jerusalem and gathers together
the outcasts of Israel, healing the broken in heart
and binding up their wounds. In verses 4, 5 His
greatness is celebrated and His goodness and judg-
ment ; in verses 7-9, His goodness in blessing the
earth; in verses 10, 11, His pleasure, not in animal
strength, but in them that fear Him. In verse 12,
the song of praise returns to celebrate His ways
towards Jerusalem again; in verses 15-18, His deal-
ings with the seasons in power ; in verses 19, 20, His
shewing His word and judgments to Jacob as He had

not done to any nation. They might have seen the

creative and providential power of Jacob's God, but
His mind and laws were His people's.

Psalm cxlviii. calls first on heaven, and all in it, to
take their part in the great Hallelujah, and praise
Jehovah who had created and sustains them in their
place ; and then on the earth, with all in it, to join in
praising Him whose name alone is excellent, and His

glory above the earth and heaven, but who exalts the
horn of His people, the praise of His saints (the godly
ones we have seen throughout, but who now are fully
Israel), a people near to Him. The great Creator
whom heaven and earth must praise is the God of
Israel, and Israel His people.

Psalm cxlix. calls upon Israel to praise. The crea-

PSALMS. 245

and Israel we have seen all through to be co-

ph

Still

assembly)

congregation of the saints. Israels relationship is
double : Jehovah has formed him for His praise ; He
is King in Zion. The reasons of praise are then given.
Jehovah takes pleasure in His people; but we learn
who have this place. He beautifies the meek with
salvation. Then he can say, Let the saints be joyful
in glory ; but if the high praises of God are in their
mouths, the sword of earthly judgment and vengeance
is in their hands to execute it on the nations and

bind

once op-

pressed them. It was the judgment written. Such

His saints. The Dersons h

view

are thus evident, as is their position: the meek in
Israel now delivered, and the Lord Jesus, King in
Zion, execute judgment on those who had oppressed
them. Such is indeed, as said, the judgment written,
and confirms the view I have taken of the last two
books : only now it is complete in its statements. The
millennium itself is not described. The Psalms are
the introduction to it, and by their connection of
Christ, as seen in the Gospels, and the remnant of

the Gospels

days, throw the g

Psalm cl. is a general closing summons to praise
Jehovah — only, remark, it is now freely in His
sanctuary, as well as in the firmament of His power

His sanctuary, with all the various instruments
of the temple — praise for His mighty acts, praise for
His own excellent greatness: everything that has

breath is called to nraise Him

and

:e termination, full of power and energy, suited to
e Jewish state and temple service.

Here we close this most interesting and instructive

CXLVI.-CL.

246 THE BOOKS OF THE BIBLE.

study, as to which I could hope only to give the out-
line of general principles, which might enable the
reader to use the book ; not its varied and beautiful
contents in detail — this would have required volumes,
both on the prophetic connection of its contents, and
on the exercises and feelings of faith, so far as we can
apply them to saints now.

/

• §

PROVERBS.

\

The Book of Proverbs gives us the application of that
wisdom which created the heavens and the earth to
the details of life in this world of confusion and evil.
This thought brings out the immensity of grace
unfolded here. God deigns to apply His wisdom to
the circumstances of our practical life, and to shew
us, with His own intelligence, the consequences of all
the ways in which man may walk. For it is often in
the way of knowledge, not of precept, that the state-
ments made in the Book of Proverbs are presented.
It is a great blessing to be provided for the labyrintl
of this world, in which a false step may lead to such
bitter consequences, with a book that sets forth the
path of prudence and of life ; and that in connection
with a wisdom which comes from God.

It is well to remember that the Book of Proverbs
treats of this world, and of God's government, accord-
ing to which man reaps that which he has sown. This
is always true, whatever may be the sovereign grace
that bestows on us things beyond and infinitely above
this world.

Solomon was filled with wisdom from above, but
which had its exercise in this world, and its applica-
tion to it; that is to say, which applied to it Gods
way of viewing all things, discerning the truth of all
that, day by day, is developed in it. We have here
the ways of God, the divine path for human conduct,
the discernment of that which the heart of man pro-
duces, and of its consequences ; and also — for one who
is subject to the word — the means of avoiding the path

248 THE BOOKS OF THE BIBLE.

of his own will and of his own foolish heart (which is
unable to understand the bearing of a multitude of

actions that it suggests to him), and this, not by bring-

ing him back to moral perfection — for that is not the
object of the Proverbs ; but to that wisdom and pru-
dence which enable him to avoid many errors, and to
maintain a serious walk before God, and an habitual
submission to His mind. The precepts of this book
establish practical happiness in this world by main-
taining earthly relationships in their integrity accord-
ing to God. Now it is not human prudence and
sagacity that are enjoined. The fear of the Lord,*
which is the beginning of wisdom, is the subject here.

There are two very distinct parts in this book. The
first nine chapters, which give the great general prin-
ciples ; and the proverbs, properly so called, or moral
aphorisms or sentences, wmch indicate the path in
which the wise man should walk. At the end of the
book is a collection of such made by Hezekiah.

Let us examine the first part. The grand principle

is laid down at the outset — the fear of the Lord on
the one side, and on the other the madness of self-will,
which despises the wisdom and instruction that re-
strain it. For, besides the knowledge of good and
evil in respect of which the fear of the Lord will
operate, there is that exercise of authority in God's
created order which is a check on will (the origin of
all disorder), as that confided to parents and the like.

* I have left " Lord " here as an expression of general ap-
plication, but Jehovah is always His name in Israel, and that
of government, save in a few cases where Adonai (Lord, in the
proper appellative nse of it) is employed. But it is to be noted
that Jehovah is used in Proverbs, because it is authoritatively
instructive in known relationship ; never in Ecclesiastes, where
it is God in contrast with man, having his own experience
as such on earth. "God" abstractedly is only once used in
Proverbs (xxv. 2). We have "her God " in chapter ii. 17.

MlOVERBS. 240

And these are carefully insisted on, in contrast with
independence, as the basis of happiness and moral
order in the world. It is not simply God's authority
giving precepts, nor even His statements of the con-
sequence of actions, but the order He has set up in
the relationships He has established amongst men,
especially of parents, subjection to them is really
owning God in His order. It is the first command-
ment with promise.

There are two forms in which sin, or the activity of
man's will, manifests itself — violence and corruption.
This was seen at the time of the deluge. The earth
was corrupt before God, and the earth was filled with
violence. Satan is a liar and a murderer. In man,
corrupt lusts are even a more abundant source of evil.

In chapter i. violence is pointed out as the infringe-
ment of those obligations which the will of God has
laid upon us. But wisdom cries aloud that her voice
may be heard, proclaiming the judgment of those who
despise her ways.

Chapter ii. gives us the result of subjection of heart
to the words of wisdom, and an earnest search after
it — the knowledge of the fear of Jehovah, and the
knowledge of God Himself. He who applies himself
to this shall be kept : he shall not only have no part
with the wicked man, but he shall be delivered from
the deceitful woman — from corruption. The judgment
of the earth and the prosperity of the righteous are
declared.

The latter principle being established, chapter iii.
shews that it is not human sagacity or the prudence
of man which imparts the wisdom here spoken of.
Neither is it the ardent desire after prosperity and
happiness, manifesting itself in crooked ways ; but the
fear of Jehovah and subjection to His word supply the
one clue to guide us safely through a world of wicked-
ness which He governs.

250 THE BOOKS OF THE BIBLE.

Chapter iv. insists on the necessity of pursuing
wisdom at whatever cost ; it is a path of sure reward.
It warns against all association that would lead the
contrary way and into ruin, adding that the heart, the
lips, and the feet are to be watched.

Chapter v. returns in detail to the corruption of
heart that leads a man to forsake the wife of his
youth for another. This path demoralises the whole
man. But the eyes of Jehovah are upon the ways of
man.

in chapter vi. wisdom will not be surety for another.
It is neither slothful, nor violent, nor deceitful. The
strange woman should be avoided as fire : there is no
reparation for adultery.

In chapter vii. the house of the strange woman is
the path to the grave. To curb oneself, to be firm in
resisting allurements, looking to Jehovah and hearken-
ing to the words of the wise — such are the principles
of life given in these chapters.

Chapter viii. The wisdom of God is active. It cries
aloud ; it invites men. Three principles distinguish it
— discretion, or the right consideration of circum-
stances, instead of following self-will ; hatred of evil,
which evidences the fear of Jehovah ; and detestation
of arrogance and hypocrisy in man. It is by wisdom
that kings and princes rule ; strength, counsel, and
sound wisdom, and durable riches, are found in it.
Moreover Jehovah Himself has acted according to
His own perfect discernment of the right relations of
all things to each other ; that is to say, He created
them according to the perfection of His own
thoughts. But this leads us farther ; for Christ is
the wisdom of God. He is the centre of all relations,
according to the perfections of God ; and is in Himself
the object of God's eternal delight. The everlasting
wisdom of God is revealed and unfolded in Him. But

this is not the only link. If Christ was the object of

PROVERBS. 251

God the Father's delight, as the centre and fulness of
all wisdom, men have been the delight of Christ, and
the habitable parts of Jehovah's earth. It is in con-
nection with men that Christ is seen, when considered
as uniting and developing in Himself every feature of
the wisdom and the counsels of God. The life that
was in Him was the light of men. Christ is then the
object of God the Father's delight. Christ ever found
His joy in God the Father, and His delight with the
sons of men,* and in the earth inhabited by men.
Here then must this wisdom be displayed. Here
must the perfection of God's ways be manifested.
Here must divine wisdom be a guide to the conduct
of a being subject to its direction. Now it is in
Christ, the wisdom of God, that this is found. Whoso
hearkens to Him finds life. Observe here that, all-
important as this revelation is of the display of God's
wisdom in connection with men, we do not find man's
new place in Christ, nor the assembly here. She is
called away from this present evil age to belong to
Jesus in heaven. Christ cannot actually yet rejoice in
the sons of men, if we take their state into account.
When He takes possession of the earth, this will be
fully accomplished — this will be the millennium.
Meantime He calls on men to hear His voice. The
principle of a path to be followed by hearkening to
the words of wisdom is one of the greatest import-
ance for this world, and of the most extensive bearing.
There is the path of God, in which He is known.

* So He became a man, and the unjealous testimony of the
angels on His birth is, glory to God in the highest, on earth
peace, good pleasure in men. Man would not have Him, and
the special relationship of His risen place as man with God,
" my Father and your Father, my God and your God,*' and that
of the assembly was formed, but His delight was in that race ; for
the time it was not peace on earth but division, but even after
the millennium the tabernacle of God will be with men, where
we have both the special relationship and the general blessing.

IV.-VIIL

252 THE liuuKS OF THE BIfcLE.

There is but one. If we do not walk in it, we shall
suffer the consequences, even if really loving the
Lord.

But in fact (chap, ix.) wisdom has done more than
this ; it has formed a system, established a house of
its own, upheld by the perfection of well-regulated
and co-ordinate solidity. It is furnished with meat
and wine ; the table is spread ; and, in the most
public manner, wisdom invites the simple to come
and partake, while pointing out to them the right
way in which life is found. There is another woman;
but before speaking of her, the Spirit teaches that
instruction is wasted on the scorner; he will but
hate his reprover. Wisdom is wise even in relation
to its enemies. There is progress for the wise and
the upright, but the beginning of it is the fear of
Jehovah. This is its fundamental principle.

But scoffing is not the only character of evil. There
is the foolish woman. This is not the activity of love
which seeks the good of those who are ignorant of
good. She is clamorous, sitting in the high places,
at the door of her house, seeking to turn aside those

who go right on their ways, and alluring those that

have no understanding into the paths of deceit and
sin ; and they know not that her guests are the
victims of death. Such are the general instructions
which God's warning wisdom gives us.

In chapter x. begin the details which teach those
who give ear how to avoid the snares into which the

simple might fall, the path to be followed in many
cases, and the consequences of men's actions : in short,
that which characterises wisdom in detail, what may
be prudence for man, divine discretion for the children
of God ; and also, the result of God's government,
whatever appearances may be for awhile. It is well
to observe, that there is no question of redemption or

PROVERBS, 25o

propitiation in this book ; it proposes a walk according
to the wisdom of God's government.

In the final chapter we have the character of a king
according to wisdom, and that of the woman in her
own house — the king who does not allow himself that
which, by darkening his moral discernment through
the indulgence of his lusts, would make him unfit to
govern. In the woman we see the persevering and
devoted industry which fills the house with riches,
brings honour to its inhabitants, and removes all the
cares and anxieties produced by sloth. The typical
application of these two specific characters is too
evident to need explanation. The example of the
woman is very useful, as to the spirit of the thing,
to one who labours in the assembly.

Although in this book the wisdom produced by the
fear of Jehovah is only applied to this world, it is on
that very account of great use to the Christian, who,
in view of his heavenly privileges, might, more or
less, forget the continual government of God. It is
very important for the Christian to remember the
fear of the Lord, and the effect of God's presence
on the details of his conduct ; and I repeat that
which I said at the beginning, that it is great grace
which deigns to apply divine wisdom to all the
details of the life of man in the midst of the con-
fusion brought in by sin. Occupied with heavenly
things, the Christian is less in the way of discovering,
by his own experience, the clue to the labyrinth of
evil through which he is passing. God has considered
this, and He has laid clown this first principle, " wise
unto that which is good, and simple concerning evil."
Thus the Christian may be ignorant of evil (if a woi Id-
ling were so, he would fall into it), and yet avoid it
through his knowledge of good. The wisdom of God
gives him the latter ; the government of God provides

IX-XXXI.

254 THE BOOKS OF THE BIBLE.

for all the rest. Now, in the Proverbs, we have these
things in principle and in detail. I have not dwelt
on the figurative character of the forms of evil. They
are rather principles than figures. But the violent
man of the last days is continually found in the
Psalms ; and Babylon is the full accomplishment of
the woman who takes the simple in her snares and
leads them down to death ; just as Christ is the
perfect wisdom of God which leads to life. But
these two things which manifest evil proceed from
the heart of man at all times since the fall : only we
have seen that there is an active development of the
\vilcs of the evil woman, who has her own house and
Lev own arrangements. It is not simply the principle

of corruption, but an organised system, as is that cf
sovereign wisdom.

i

4

ECCLESIASTES.

The Book of Ecclesiastes is, up to a certain point, the
converse of the Book of Proverbs.* It is the experi-
ence of a man who — retaining wisdom, that he may
judge of all — makes trial of everything under the
sun that could be supposed capable of rendering men
happy, through the enjoyment of everything that
human capacity can entertain as a means of joy.
The effect of this trial was the discovery that all is
vanity and vexation of spirit ; that every effort to be
happy in possessing the earth, in whatever way it may
be, ends in nothing. There is a canker-worm at the
root. The greater the capacity of enjoyment, the
deeper and wider is the experience of disappoint-
ment and vexation of spirit. Pleasure does not
satisfy, and even the idea of securing happiness in
this world by an unusual degree of righteousness,
cannot be realised. Evil is there, and the govern-
ment of God in such a world as this, is not in
ercise to secure happiness to man here below — a
happiness drawn from the things below and resting
on their stability; though as a general rule it pro-
tects those who walk with God : " Who is he that shall
harm you, if ye be followers of that which is good V'f

* See the note to Proverbs, page 248.

t Peter's epistles, after laying the foundation of redemption
and being born again, are occupied with the degree in which what
was immediate (in promise) among the Jews is applicable now.
The first epistle, its application to saints; the second, to the world
and the wicked here below : hence he goes on to the ne^v

heavens and the new earth,

2o() THE BOOKS OF THE BIBLE.

There is no allusion to the truth that we are dead in
sins and offences. It is the result in the mind of the
writer of the experience which he has gone through,
and which he sets before us. As to the things around
us, there is nothing better than to enjoy the things

which God has given us ; and finally, the fear of Jeho-

vah is the whole of man, as the rule of his walk on
earth. His own capacities do not make him happy
nor the gratifying of his own will, even when he has

everything at command. " For what can the man do
that cometh after the king V Man fails to secure joy;
and permanent joy is not to be found for man. Conse-
quently, if there be any joy, it is with the sense that it
cannot be retained.

The moral of this book goes even farther than that

of the Proverbs — on one side at least ; for we must
remember that it is this world that is in question
(under the sun). Wisdom avails no more than folly.
The difference between them is as great as that be-
tween light and darkness. But one event happens to
all men, and much reflection only makes us hate life.
The heart becomes weary of research, and after all
one dies like another. The world is ruined as a system,
and death cuts the thread of thoughts and projects,
and annihilates all connection between the most
skilful workman and the fruit of his labours. What
profit has been to him ? There is a time for all things,
and man must do each in its season, and enjoy that
which God gives on his way. But God is the same in
all His works, that men should fear before Him. He
knows that God will judge the righteous and the
wicked; but, as far as man's knowledge extends, he
dies as the beast dies, and who can tell what becomes
of him afterwards ? There is no question here of the
revelation of the world to come, but only of the con-
clusions drawn from experience of what takes place in
this world. The knowledge of God teaches that ther$

ECCLESIASTES. 2 57

is a judgment ; to man all is darkness beyond the

present life.

Chapter iv. expresses the deep sorrow caused by the
crying injustice of a sinful world, the unredressed
wrongs which compose the history of our race, and
which, in fact, make the history of man insupportable
to one who has a sense of natural justice, and creates
the desire to put an end to it. Labour and sloth alike
bring their quota of distress. Nevertheless, in the
midst of this quicksand in which there is no standing,
we see the thought of God arise, giving a firm founda-
tion to heart and mind.

This is in the beginning of chapter v. He demands
respect from man. The folly of the heart is indeed
folly in His presence. From thence onward we find
that that which takes away the vain hope of earthly
happiness gives a more true joy to the heart that
becomes wise, and therefore joyful, in separating itself
from the world. There is therefore the grace also of
patience. The self-sufficient effort to be righteous
only ends in shame ; to be active in evil ends in
death. Finally, to strive after wisdom by the know-
ledge of things below is labour in vain. He has
found two things : first, with respect to woman,
judged by the experience of the world, he has found
nonu good ; amongst men, one in a thousand ; and, in
a word, that God made man upright, but he has sought
out many inventions apart from God.

God must be honoured, and the king also, to whom
God has given authority. We see too in chapters ix.
and x., how little everything here meets the apparent
capacity of man ; and, even when this capacity is real,
how little it is esteemed. Nevertheless the wisdom of
the upright, and the folly of the fool, have each its
own consequences, and, after all, God judges. To sum
up the whole, God must be remembered, and that
before weakness and old age overtake us. For the

VOL. II.

S

258 TTIE BOOKS OF THE BIBLE.

been said is " Fear

for

of

The chief subject, then, of this Book is the folly of
all man's efforts in seeking happiness here below, and
that the wisdom which judges all this only renders
man still more unhappy. And then all this experience,
on the part of one who possessed the highest capacity,
is put in contrast with the simple principle of all true
wisdom — submission and obedience to God, who knows
all things, and who governs all things, because " God
shall bring every work into judgment."

If we remember that this Book gives us the ex-
perience of man, and the reasonings of man, on all
that happens tinder the sun, there is no difficulty in
those passages that have the semblance of infidelity.
The experience of man is necessarily infidel. He con-
fesses his ignorance; for beyond that which is seen,
experience can know nothing. But the solution of

seen. The Book of

bej

God who

poses of our life, who judges every action all the days
of the life of our vanity. There is no question, in
this book, of grace or of redemption, but only of the
experience of this present life, and of that which God
has said with respect to it — nam el v. His law. His com-

mandments, and the consequent judgment — that which

is decreed to man.

A Jew under the law might say these things, after
having had the experience of all that God could give
man to favour him in this position, and in view of the
judgment of God that is connected with it.

In Proverbs we have practical moral guidance
through the world ; in Ecclesiastcs the result of all
efforts of mans will to find happiness, with all means
at Iris disposal. But in the whole inquiry in Eccles-

ECCLESIASTES. 259

iastes there is no covenant relationship, no revelation.
It is man with his natural faculties, and such as he is,
conscious indeed he has to say to God, but seeking by
his own thoughts where happiness is to be found.
Only that conscience has its part in the matter, and
the fear of God is owned at the end. It is God owned
indeed, but man in the world with full experience of
all in it.

THE SONG OF SONGS.

This Book takes up the Jew, or at least the remnant,
in quite another aspect. It tells of the affections that
the King can create in their heart, and by which He
draws them to Himself. However strong these affec-
tions may be, they are not developed according to the
position in which christian affections, properly so
called, are formed. They differ in this respect. They
do not pos ess the profound repose and sweetness of
an affection that flows from a relationship already
formed, known, and luliy appreciated, the bonds of
which are formed and recognised, that counts upon
the full and constant acknowledgment of the relation-
ship, and that each party enjoys, as a certain thing, in
the heart of the other. The desire of one who loves,
and is seeking the affections of the beloved object, is
not the sweet, entire, and established affection of the
wife, with whom marriage has formed an indissoluble
union. To the former the relationship is only in desire,
the consequence of the .jtate of heart ; to the latter
the state of heart is the consequence of the relation-
ship. Now, although the marriage of the Lamb is
not yet come, nevertheless, on account of the revela-
tion which has been made to us, and of the accomplish-
ment of our salvation, this latter character of affection
is that which is proper to the assembly. Praise and
glory be to God for it ! We know whom we have
believed. The strength and energy of desire is, how-
ever, still maintained, because glory and the marriage
of the Lamb are yet future. What a position is that
of the assembly ! The entire confidence of the rela-

THE SONG OF SONGS. 2G1

tionship on the one hand, the ardent expectation of
the betrothed of the Lord on the other, whose love,
however, is well known ; an expectation that is linked
with the glory in which He will come to receive her
to Himself, to be for ever with Him.

This is not the position of the Jew. The point for
him is to know that his Beloved is his. That is the
question. That there is a principle in common is true.
Christ loves His assembly, He loves His earthly people,
He loves the soul that He draws to Himself. So that
there is a moral application to ourselves which is very
precious. Nevertheless it is important that we dis-
tinguish and do not apply to the assembly that which
relates to Israel. Otherwise we shall not have the
right character of affection, and shall fail in that
which is due to Christ.

The Song of Songs gives then the re- establishment
of the relations between Christ and the remnant, in
order that by exercise of heart — necessary on account
of their position — they may be confirmed in the assur-
ance of His love, and in the knowledge that all is of
grace, and a grace that can never fail. Then is He
fully known as Solomon. His heart becomes like the
chariot of His willing people (Ammi-nadib), which
carries Him away.

Chapter viii. 1 affords us a passage which may serve
to express the state of mind treated in the book. " Oh
that thou wert as my brother! when I should find
thee without I would kiss thee !" Nevertheless, the
Spirit of God desiring to assure the heart of the rem-
nant of the Saviour's love, we see that the expression
of the heart's desire to possess its Beloved does not
cease until it has gained its object. The heart assures
itself according to the operation of the Spirit of pro-
phecy ; for in fact Christ is for the remnant, and the
remnant is for Him. The whole is based on this. But

262 THE BOOKS OF THE BIBLE.

the heart needs to be re-assured, as in a similar case we
observe in other passages.

Having thus given the general idea, we shall point
out some features that are developed in the course of
♦this book, and that possess a moral import of great

interest to ourselves.

Chapter i. presents in the most clear and simple
manner the assurance of the full enjoyment of bless-
ing ; but still, though affection be there, all is more
characterised by desire than by peace. And after
this we find exercises of heart, that lead to a full
understanding of the Beloved One's affection. There
is progress in this intelligence, and that in spite of
the faults and slothfulness of heart, which give a
fresh value to the affection that is in exercise. This
mode of instruction is found in the Psalms, in which
the first verses frequently give the thesis and the
result, which is reached through circumstances that
are afterwards detailed. Besides the peacefulness of
the affection which subsists in a known relation, there
is another sign of an affection in exercise when the
relation is not formally established. The heart is
occupied with the qualities, with the features, of the
Beloved One. When, on the contrary, the object is
possessed, it is with that object itself the heart is
occupied. No doubt the qualities are a source of
happiness ; but while the position gives the enjoy-
ment of these, it is the person who manifests them
that is thought of. The grace, the kindness, or
similar qualities, may attract the heart, and it is
occupied with them. But, the relationship once
formed, it is the person we think of, whose qualities
are now, so to say, our own.

The loved one speaks much here of the qualities of
her Beloved ; she loves to speak of them, and to others.
It may be said that the Beloved does so yet more,

THE SONG OF SONGS. 263

although He knows the relation in which He stands
to her. This is true ; but, as she is not yet in it, He is
fain to re-assure her with respect to her value in His
eyes. He therefore speaks constantly of it to herself.
Moreover, this is suitable to the position of man and
of woman, and so much the more as it is really Christ
Himself in question. Christ, in a certain sense, suffices
to Himself. He needs not to go and talk to others of
that which is in His heart. His love is a love of
grace. But it is infinitely precious to us — when, in
our utter unworthiness, we might doubt the possi-
bility of His affection, even because it is so inesti-
mable — and very affecting, as well as precious, to see
Him manifesting His sense of her value, that her
beauty is perfect in His eyes, that He has observed
all her features, that one look has ravished His heart,
that His dove, His undefiled, is the only one, that there
is no spot in her. There is perfect grace in this re-
assuring testimony on the Bridegroom's part. It is
the chief subject of His discourse. It is that which
her heart needed.

There is much more variety in the exercises of her
heart ; there are even failures and sorrows arising
from her faults. There is also an evident progress in
her assurance. The song commences with the bride's
declaration that her heart needs this testimony. She
acknowledges that she is black, because of the scorch-
ing rays of the sun of affliction. She seeks shelter
in the presence of her Beloved, who makes His flock
to rest at noon. She would belong to Him only. She
fears now to wander among the shepherds of Israel.
But if the Spirit of the Lord reminds her of those
former testimonies of the law and the prophets, her
heart is not silent, and the heart of the Beloved over-
flows in the testimony of her value in His eyes. The
suitability of all this to the remnant in the last days
is evident. The rest of the chapter contains testi-

L

264 THE BOOKS OF THE BIBLE.

monies of affection, which present the idea that is the
thesis of the book.

The first six verses (omitting the second) of chapter
ii. appear to me to be the voice of the bride. They
have been differently understood, but (I think)
wrongly. Observe here that Christ is the apple-tree.
This will help us afterwards. Moreover the bride
speaks of herself. In theory she apprehends her
relationship, and speaks chiefly of herself; but there
is real affection. The Bridegroom will not allow her
to be disturbed* when she rests with full confidence
in His love. His own voice, the only one to which
she now hearkens, shall waken her. He Himself tells
her to arise, that the winter is past — the time of
mourning and sorrow. He desires also to hear her
voice. Thus her heart is re-assured: her Beloved is

hers. How truly all this gives the awakening of

divine affections and confidence in the remnant
which had so long learned what it was to have Je
hovah's face hidden, and how fully the inextinguish
able love of Him who wept over Jerusalem is in tin
blessedest way in exercise to awaken this confidence
and assure the heart of the afflicted people ! It is t<
me singularly beautiful, not instruction as to cir-
cumstances nor in connection with
but grace — Christ's (Jehovah's) own r<
Israel.

In chapter iii. we have another attitude, another
state of heart. She is alone and in darkness. She
seeks her Beloved, but finds Him not. There is affec-
tion, but no joy. She questions the watchmen in
Jerusalem who go about the city. As soon as she

bility

passes from them, she finds Him. Again He will
have her rest in His love. But all this is only pro-

* Read, " till she please."

TfiE SONO OF SONGS. 2(35

phetical]y and in testimony, for the comfort of those
who have not yet found Him, by shewing them what
He is for them. The Spirit of prophecy then exhibits
the Bridegroom coming up out of the wilderness with
His bride, where (like Moses) He had been with her in
spirit. The chapter confirms the application to Israel.
In her solitary state she seeks the Messiah, and, after
inquiring of those who watched, soon found Him her
soul loved, and brought Him into the place of Israel,
for to Israel the Son was born,* though in a new
relationship. There He maintains her rest, and there,
the other side of the picture, the true Solomon comes
up out of the wilderness, crowned now in the day of
His espousals, and in the day of the gladness of His
heart, by the Israel that had rejected Him.

And now, chapter iv., He declares all that she is in
His sight, although she has been in the lion's den.
From thence He calls her, all fair and without spot
in His eyes ; His heart expressing His delight in her.
It is, I judge, a fine moral perfectness of thought that
the bride never speaks of the Bridegroom's perfections
to Himself as if she was to approve Him ; she speaks
of Him fully as expressive of her own feelings and to
others, but not to Him. He speaks freely and fully of
her to herself as assuring her of His delight in her.
When we think of Christ and our relation with Him,
this is beautifully appropriate.

Chapter v. gives us another experience. Intimacy
was formed through the testimony of the Bridegroom's
affection. The re-assured heart, certain of His love,
exhibits its slothfulness. Alas, what hearts are ours !
We turn again to ourselves as soon as we are comforted
by the testimony of the Lord's love. The Bride-

* So Naomi, and Revelation xii

III.-V.

20(J THE I300KS OF 'HIE BtliT/H.

groom's sensitive and righteous heart acts upon her
word, and He retires from one who does not listen to
His voice. She arises to learn her own folly, and the
just delicacy, with respect to herself, of His ways
whom she had slighted. How often, alas ! do we act
in the same manner with regard to the voice of His
Spirit and the manifestations of His love ! What a
dreadful loss, but. through orace, what a lesson ! She
is chastised by those who watch for the peace of Jeru-
salem. What had she to do in the streets at night, she
whom the Bridegroom had sought at home ? And
now her very affection exposes her to reproof, the
expression of its energy placing her in a position
that proved she had slighted her Beloved. If we
are not in the peaceful enjoyment of the love of
Christ, where He meets with us in grace, the very
strength of our affection and our self-condemnation

O

causes us to exhibit this affection out of its place, in
a certain sense, and bring us into connection with
those who judge our position. It was right discipline
for a watchman to use towards a woman who was
wandering without, whatever might be the cause.
Testimonies of her affection to her Beloved at home,
the love of her own heart, do not concern the watch-
man. Affection may exist; but he has to do with
order and a becoming walk. Nevertheless her affec-
tion was real and led to an ardent expression of all
that her Beloved was to her — an expression addressed
to others, who ought to understand her; not to the
watchman, but to her own companions. But if sloth
had prevented her receiving Him in the visitations of
His love, her heart, now disciplined by the watchman
and turned again to her Beloved, overflowing with
His praises, being taught of God, knows where to
find Him.

stand through

THE SONG Of SONGS. 267

grace another aspect of her relationship, proving a
real progress in the intelligence of grace and condi-
tion of heart. It is no longer the desire that seeks
possession of the object for herself, it is the conscious-
ness that she belongs to Him. " 1 am my Beloveds."
This is a very important progress. The soul that seeks
salvation, that seeks to satisfy newly-awakened affec-

exclaims

of it, " My

Beloved is mine." When there has been a deeper

of self

as being His

We

found him of whom the prophets did write ;" but " We
are not our own, for we are bought with a price." To

Christ, . „ fe „

self, is the happiness of the soul. It is not that we
lose the sense of the blessedness of possessing the
Saviour, but the other thought, the thought of being
His, occupies the first place.

Again the Beloved testifies to the preciousness of
the bride in His eves. But here also there is a differ-

ence.

He added

gentleness and beauty of her aspect all the graces

honey that flowed

her lips, the pleasant truits
the sweet odours which He
the Spirit

He

these things. He speaks of that which she is for
Him. Having described her personal beauty, His
heart dwells on what she is for Himself. " My dove,
my undefiled, is but one." His affection can see no
other : none can be compared with her. There are
many others, but they are not the one whom He
loves. The person of the Lord fills the heart that
has been brought back to Him. The look and the

graces of the bride are the subject of the Bride-
groom's testimony. Moreover for Him there is no
one but her, the only one of her mother. Thus will

V., VI.

263 the books ofr The bible.

it be with tlie remnant of Israel in the last days, even
as in spirit it is now with us.

The reception of Christ and His union with this
remnant at Jerusalem are represented in a very
striking manner in that which follows. It is no
longer the Beloved coming up out of the wilderness
where He had associated His people with Himself
in glory and in love. It is the bride, fair as the
moon and radiant with glory, who appears on the
scene, like an army with banners displayed. The
Beloved had come down to look upon the ripening
fruits of the valley, and to see if His vine flourished.
Before He is aware, His love makes Him like the
chariots of His willing people. (Compare Psalm ex.
3.) He leads them in glory and triumph. He had
sought the fruits of grace among them ; but, having
come down for this, He exalts them in glory. It is
only when His people are fully established in grace
that everything in them will be beauty and perfec-
tion, and that they will recognise that they belong
entirely to Christ, and at the same time that they will
entirely possess His affection.

This last thought is the rest of their heart. This is
thus expressed in the third formulary of the experience
of this divine song, if I may coldly so speak, and

which gives the full happiness of the bride, " I am my

Beloved's, and his desire is toward me" — the con-

sciousness of belonging to Christ and that His affec-
tions rest on us — the consciousness that we are the
objects of His own affections and delight. This is
most deep and perfect joy.

The reader will do well to weigh these three expres-
sions of satisfaction of heart : the possessing Christ ;
our belonging to Him; and this last, with the un-

speakable knowledge that His heart's delight is in us,

however much — and it is surely then it will be felt
all is grace.

THE SONG OF SONGS. 269

But (to return to the text) they can now go forth
with Him to enjoy all the blessings of the earth in the
certainty and the communion of His love. What fruits
of gratitude, what peculiar feelings, will be those
which the people of Israel have kept for the Lord
alone, which they could never have for any other,
and which, after all, none but themselves could have
towards the Lord, viewed as come on earth.

Chapter viii. stands by itself, and appears to me to
recapitulate the principles of the whole book. It re-

turns to the foundation of that which gave rise to all

these exercises. The full satisfaction of all the desires
of the remnant is prophetically announced, and the
path of their affections is marked out. But this
picture is drawn for the encouragement of those
who are not yet enjoying it, and expresses the desire
for its accomplishment (giving thus the sanction of
God to the ardent desire of the remnant to possess
Christ, and to have full liberty of communion with
Him). The reply teaches, with a clearness that is
very precious, the manner of its accomplishment.
The ardent affection of the loved one is manifested,
and the Beloved desires that she may rest in His love,
and enjoy it as long as she will without being dis-
turbed. Afterwards she comes up out of the wilder-
ness, leaning upon Him. And where did the Lord
awaken her from her sleep ? Under an apple-tree.
(See chap. ii. 3.) From Christ alone she derives her life*
Thus only can Israel give birth to this living remnant,
which, at Jerusalem, shall become the earthly bride of
the great King, which desires to be, and shall be, as a
seal upon His heart, according to the power of a love
that is strong as death — that spares nothing, and yields
nothing.

The "little sister" appears to me to be Ephraim,
which has never had the same development that

vii., vi n.

270 THE ROOKS OF THE BIBLE.

Judah received through the manifestation of Christ,
and through all that took place after the captivity of
the ten tribes. For all the moral affections of Judah
were formed on their relationship to Christ, on Hie
rejection, and on the sentiments which this produced
when the Spirit caused it to be felt. (Isaiah l.-liii.)
Ephraim has gone through none of this, but will
enter into the enjoyment of its results. Judah,
when perfected, will enjoy the full favour of the
Messiah ; their affections having been formed for
Him by all the exercises of heart which they have
had with respect to Him.

Christ, in His Solomon character, the glorious King,
the Son of David, and after the order of Melchisedec,
has a vineyard as Lord of the nations or multitudes.
He has intrusted it to others, who are to make Him a
suitable return. The vineyard of the bride was at
her own disposal, but all its proceeds shall be for
Solomon ; and there shall be a portion for those that
kept its fruits — a touching expression of her relation-
ship to the King. She will liave all to be His; and
then there are others who shall profit by it also.

The last two verses express the bride's desire that
the Bridegroom may come without delay.

It is to be observed, that there is no question in this
book of the purification of the conscience. That
question is not touched upon. But it speaks of
those affections of the heart which cannot be too
ardent when the Lord is their object. Consequently
the faults, that manifest forgetful ness of Him and of
His grace, serve only to produce such exercises of
heart with respect to Him as recall all the attrac-
tions of His Person, and the consciousness of belong-
ing entirely to Him — exercises that form the heart to
a much deeper appreciation of Himself, because guilt
before a judge is not the question, but a fault of the

THE SONG OF SONGS. 271

heart towards a friend — a fault which, meeting with \
a love too strong to be turned away from its object, j
only deepens her own affection, and infinitely exalts in |
her eyes the affection of her Beloved (thus forming
her heart, by inward exercise, to the appreciation of
His love, and to the capability of loving and estimat-

ing all that He is). It is all-important to form our
heart in this portion of the christian life. It is thus
that Christ is truly known ; for, with respect to divine
persons, he who loves not knows not. The heart
indeed is imperfect ; it cannot love as it ought ; and

therefore all these exercises are necessary. I do not
say that faults are necessary. But, as has been said, it
is love that causes the fault to be felt when it exists,
and the strength of the love that exposes to the
watchman's blows, whose business it is, not to
measure love, but to maintain moral order. He
takes away the evil — sad and painful
which proves that, even while loving much, there
was not love enough ; or, at least, that this love was
deposited in a weak vessel which, if listened to, is a
traitor to itself.

I have said that in its interpretation this book does
not apply to the assembly. Nevertheless I have spoken
of ourselves and ot our hearts, and with reason ;
because, although the interpretation of the book
presents Israel as its object, it is the heart and the
feelings that are in question; so that morally it can
be applied to us. But, then, the modification already
noticed must be introduced. We have the full know-
ledge of accomplished redemption, we know that we
are sitting in the heavenly places in Christ. Our con-
science is for ever purged. God will remember our
sins and our iniquities no more. But the effect of this
work is, that we are entirely His, according to the
love that is shewn in the sacrifice that accomplished

VIII.

272 THE BOOKS OF THE BIBLE.

it. Morally therefore Christ is the all of our souls.
It is evident that, if He loved us, if He gave Himself
for us, when in us there was no good thing> it is in
having absolutely done with ourselves that we have
life, happiness, and the knowledge of God. It is in
Him alone that we find the source, the strength, and
the perfection of this. Now, as to justification, this
truth makes our position perfect. In us there is no
good thing. We are accepted in the Beloved — per-
fectly accepted in His acceptance, our sins being
entirely put away by His death. But, then, as to
life, Jesus becomes the one object, the all of our
souls. In Him alone the heart finds that which can
be its object— in Him who has so loved us and given
Himself for us — in Him who is entire perfection for
the heart. As to conscience, the question is settled in
peace through His blood : we are righteous in Him
before God, while exercised daily on that ground.
But the heart needs to love such an object, and in
principle will have none but Him, in whom all grace,
devotedness to us, and every grace, according to God's
own heart, is found. It is here that the Christian is in
unison with the Song of Songs.

The assembly — loved, redeemed, and belonging to
Him — having by the Spirit understood His perfec-
tions, having known Him in the work of His love,
does not yet possess Him as she knows Him. She
sighs for the day when she will see Him as He is.
Meanwhile He manifests Himself to her, awakens
her affections, and seeks to possess her love, by testi-
fying all His delight in her. She learns also that
which is in herself — that slothfulness of heart which
loses opportunities of communion with Him. But
tins teaches her to judge all that in herself which
weakens the effect on her heart of the perfections of
her Beloved. Thus she is morally prepared, and has
capacity for the full enjoyment of communion with

THE SONG OF SONGS. 273

Him : when she shall see Him as He is, she will be
like Him. It is not the effort to obtain Him ; but we
seek to apprehend that for which we have been appre-
hended by Christ. We have an object that we do not

fully

whose affection we need

hearts — an end which He in grace pursues, by the
testimony of His perfect love towards us, thereby
cultivating our love to Him, comforting us even by
the sense of our weakness, and by the revelation of
His own perfection, and thus shewing us all that in our
own hearts prevents our enjoying it. He delivers us
from it, in that we discover it in the presence of His

love.

It is not my object to trace here in detail the wor
ing of these affections in the heart, because I am int(
preting and not exhorting. But it was necessary
speak a little on the subject, that the Book may

understood. Moreover, it is impossible to exa
the importance of cultivating these holy affections
which attach us to Christ, and cause us to know His
love, and to know Himself. For, I repeat, when God
is in question, and His dealings with respect to us, he

who loves not knows net.

Only remark with what earnestness, with what
tenderness, He tells His loved one of all her precious-

His sight, and of the perfection which He

holds

nothing more. He

need

her of this, when she had been justly rebuked and
disciplined by the watchmen, and her heart compelled
to seek relief by declaring to others, to her friends,
all that He was to her. He reproaches her with
nothing, but makes her feel that she is perfect in
His eyes.

Practically, what deep perfection of love was in that
look which the Lord gave Peter when he had denied

vol. II. v T

274 THE BOOKS OF THE BIBLE.

Him ! What a moment was that when, without re-
proach, although instructing him, He testified His con-
fidence in Peter by committing to him, who had thus
denied Him, the sheep and the lambs so dear to His
heart, for whom He had just given His life !

Now this love of Christ's, in its superiority to evil
a superiority that proves it divine — reproduces itself
as a new creation in the heart of every one who re-
ceives its testimony, uniting him to the Lord who has
so loved him.

Is the Lord anything else than this for us? No,
my brethren, we learn His love ; we learn in these
exercises of heart to know Him Himself.

INTRODUCTION TO THE PROPHETS.

We enter, now, dear reader, on the field of prophecy ;
a vast and important one, whether in view of the
moral instruction that it contains, or on account of
the great events that are announced in it, or through
its development of God's government, and, by this
means, its revelation of that which He Himself is in
His ways with men. Jehovah and His dealings, and
the Messiah, shine through the whole. Israel always
forms the inner circle, or chief platform, on which
these dealings are developed, and with which the
Messiah is immediately in relation. Outside of, and
behind this, the nations are gathered, instruments and
objects of the judgments of God, and finally, the sub-
jects of His universal government made subject to the

Messiah, who however will assert His especial claim to
Israel as His own people.

It is evident that the assembly and the Christian's
individual place is outside this whole scene. In it
there is neither Jew nor Gentile; in it the Father
knows the objects of His eternal election, as His
beloved children ; and Christ, glorified on high,
knows it as His body and His bride. Prophecy
treats of the earth, and of the government of God.
For after personal salvation is settled, there are two
great subjects in scripture, the government of this
world, and the sovereign grace which has taken poor
sinners and put them into the same place as God's own
Son as the exalted man, and as adopted into sonship
— the divine glory, and that in Christ, being of course
the centre of all. Jf we measure things not by our

27 G THE BOOKS OF THE BIBLE.

importance, but by the importance of the manifesta-
tion of God, whatever develops His ways as unfolded
in His government will have much importance in our
eyes. There can be no doubt that the assembly, and
the individual Christian, are a still more elevated
subject, because God lias there displayed the whole
secret of His eternal love, and deepest present divine
affections. But if we remember that it is not only
the sphere of action that is in question, but He who

earth will

dealings of God with Israel

impor

eyes. And these are the subjects of prophecy. For
the others we must specially look to Paul and John.

This portion of the word is divided into two parts.
The prophecies that refer to Israel during the time
that Israel is owned of God, and consequently that
concern the future glory also, form one part. The
other consists of those prophecies which make known
that which happens during God's rejection of His
people, but which make it known in view of the
final blessing of this very people. This distinction

flows

of God, «.

between the cherubim, has been taken away from
Jerusalem, and the dominion of the earth committed
to the Gentiles. The period of this dominion is called
"the times of the Gentiles.' , The former class of
prophecies applies to that which precedes and that
which is subsequent to this period. The latter refers
to this period itself. There is a moment of transition,
during which the restoration of the people is in ques-

Gentiles

near

as

—a moment especially in view in those prophecies
h relate to this period, and to which the psalms
3 have seen, largely apply, connecting it with th(
coming of the Lord and His rejection by the Jews
As He says, " Ye shall not see me henceforth till ye say
"Blessed be he that cometh in the name of the Lord/

INTRODUCTION TO THE PROPHETS. 277

But the general history of the period itself is given in
diverse forms. The interval between the return from
the Babylonish captivity and the coming of Jesus has
a special character. For the Gentiles had the dominion;
and nevertheless Judah was at Jerusalem expecting
the Messiah. God favoured His people with the
testimony of prophets, who addressed themselves
especially to this state of things, namely, Haggai,Zecha-
riah, and Malachi. Their prophecies have consequently
an especial character, suited to the position in which
the people are then found and to God's ways towards
them.

There is another prophet who holds a peculiar place
that is, Jonah. His was the last testimony addressed
immediately to the Gentiles, to shew that God still

bore them in mind, and governed all things supremely,

although He had already called Israel to be a separate
people unto Himself.*

Christ is the centre of all these prophecies, what-
ever their character may be. It is the Spirit of Christ
that speaks in them. One of the two divisions I have
mentioned is of much greater extent than the other.
Daniel alone in the Old Testament gives us the detail
of " the times of the Gentiles," with the exception of
some particular revelations in Zechariah. There is a
very striking difference between the two classes of
prophecies. That which belongs to the time when
Israel is acknowledged is addressed to the people, to
their conscience and to their heart. That which gives
the history of " the times of the Gentiles," while it is
a revelation for the people, is not addressed to them.
In the books of the three prophets who prophesied
after the captivity, neither Israel nor Judah is ever
called the people of God, except in promises for the
future, when the Messiah will re-establish blessing.

* The character of this prophet in other respects will be con-
sidered hereafter.

278 THE BOOKS OF THE BIBLE.

There is yet another principle, simple but important
to our understanding of the prophets. Whatever
figures the Spirit of God may use in depicting the
ways of God or those of the enemy, the subject of
the prophecy is never a figure. I am not speaking of
those" prophecies in which all is symbol; this remark
could not be applied to them. Moreover a symbol is
not the same tiling as a figure. It is a collection of
the moral or historical qualities, or of both, which
belong to the prophetic object, in order to present
Gods idea of that object. Certain elements which
compose this symbol may be figures ; but the symbol
itself, correctly speaking, is not a figure, but a striking
whole, made up of the qualities that morally compose
the thing described. Accordingly nothing is more in-
structive than a well-understood symbol. It is the
perfect idea which God gives us of the way in which
He looks upon the obj ect represented by the symbol
His view of its moral character.

Let us now consider the writings of the prophets.

ISAIAH.

Isaiah takes the first place; and in fact he is the
most complete of all the nronhets. and perhaps the
most rich. The whole circle of God's thoughts with
respect to Israel is more given here. Other prophets
are occupied with certain portions only of the history
of this people.

We will give here the division of this book into
subjects. There is in the beginning an appearance of
confusion; nevertheless it helps to explain the moral
bearing of the book.

And here what a scene presents itself to our view !

sorrowful in one aspect, yet at the same time lovely
and glorious, like the first glimmerings of dawn after
a long and cold night of darkness, telling of the bright
day which soon will rise over a scene, the beauties of
which are faintly percoived, mingled with the dark-
ness that still obscures them — a scene that shall be
vivified by the sun that will soon enlighten it. One
rejoices in this partial light : it tells of the goodness,

the energy, and the intentions of that God who has

created all things for the accomplishment of His pur-
poses of grace and glory. But one longs for the mani-
festation of the fulness of this accomplishment, when
all will repose in the effects of this goodness.

Such is prophecy. It is sorrowful, because it un-
veils the sin, the ungrateful folly, of God's people.
But it reveals the heart of One who is unwearied in
love, who loves this people, who seeks their good,
although He feels their sin according to His love. It
is the heart of God that speaks. These two characters

280 THE BOOKS OF THE BIBLE.

of prophecy throw light upon the two-fold end it has
in view, and help us to understand its bearing. First

of all, it addresses itself to the actual state of the
people, and shews them their sin ; it always therefore
supposes the people to be in a fallen condition. When
they peacefully enjoy the blessings of God, there is no
need of displaying their condition to them. But, in
the second place, during the period in which the people
are still acknowledged, it speaks of present restora-
tion on their repentance, to encourage them to return
to Jehovah; and it proclaims deliverance. And in
this, the law and so the blessings connected with it,
have their place as that to which they should return.
Of this the last prophetic word from God (Mai. iv.) is
an expressive instance. But God well knew the hearts
of His people, and that they would not yield to His
call. To sustain the faith of the remnant, faithful
amidst this unbelief, and for the instruction of His
people at all times, He adds promises which will as-
suredly be fulfilled by the coming of Messiah. These
promises are sometimes connected with the circum-
stances of a near and partial deliverance, sometimes
with the consummation of the people's iniquity in the
rejection of Christ come in humiliation. It is im-
portant to be able to distinguish between that part
of a passage which refers to those circumstances which
were near at hand, and that which speaks of full de-
liverance shewn in perspective through those circum-
stances. This is the difficult part of the interpretation
of prophecy.

I would add that, although the subject of prophecy
is not a figure, yet figures are not only largely used,
but they are often intermingled with literal expres-
sions ; so that in explaining the prophetic books one
cannot make an exact rule to distinguish between
figure and letter. The aid of the Holy Ghost is
necessary, as is always the case in the study of the

ISAIAH. 281

sacred word, to find the true sense of the passage.
What I have said is equally applicable to other parts
of scripture, and in the most solemn circumstances.
Psalm xxii., for instance, is a continual mixture of
figures, which represent the moral character of certain
facts, with other facts recited in the simplicity of the
letter. There is no difficulty in understanding it.
" Dogs have compassed me ; the assembly of the
wicked have inclosed me, they pierced my hands

and my feet." The word dogs gives the character

of those present. This way of speaking is found in
all languages. For instance, it 4 would be said, " He
drew a fine picture of virtue." Drew a picture is a
figure. I say this in order that a difficulty may not
be made of that which belongs to the nature of human
language.

I come now to the contents of this important book
of prophecy. It is thus divided : — The first four
chapters are apart, forming a kind of introduction.
The fifth also in itself stands alone. It judges the
people in view of the care that God has bestowed
upon them. But we shall find this judgment re-

sumed in detail in verse 8 of chapter ix. In chapter
vi. we have the judgment of the people in view of the
Messiah's coming glory ; consequently there is a rem-
nant acknowledged.* Chapter vii. formally introduces
the Messiah, Immanuel, the Son of David, and the
judgment upon the house of David after the flesh;
so that there is an assured hope in sovereign grace,

but at the same time judgment upon the last human

* Note here, the two great dealings of God with the con-
science to convict it of sin exemplified in these two chapters.
First, the state of blessing in which God had first set the person
judged, and his departure from it (so man in his innocence) ;
and second, the meeting of the Lord in glory. Are we in a state
to do so ?

282 THE BOOKS OF THE BIBLE.

support of the people. In

land

Immanuel (previously announced in chap, vii.) who

iiq\s his schemes to nought. Meantime there
ant. separate from the neonle. and attached

br

* JL

to this Immanuel ;*

of anguish

through which the apostate people must pass are
alluded to, which terminate in the full blessing flow-
ing from Im manners presence. This closes with verse
7 of chapter ix. ; so that we have here in fact the
whole history of the Jews in relationship with
Christ. In verse 8 of chapter ix. the Spirit resumes
the general national history from

v o - j j.- --- -*

pted by this essential episode of the introduction

of Immanuel. He resumes it from the time then
present, pointing out the different judgments of Jeho-
vah, until He introduces the last instrument of these
judgments — the Assyrian, the rod of Jehovah. And
here the immediate deliverance is presented as an en-
couragement to faith, and as prefiguring the final
destruction of the nower that will be the rod of Jeho-

■»

vah in the last days. Jehovah, havii
dcsolator, presents (chap, xi.) the Offspring of David,
at first in His intrinsic moral cnaracter, and then in the
results of His reign as to full blessing, and the presence
of Jehovah established again in Zion in the midst of
Israel. Thus the whole history of the people is given
us in its grand features, until their establishment in
blessing as the people of God, having Jehovah in their
midst. Only that it is to be remarked that nothing is
given of Antichrist, nor of the power of the beast, nor
of the time of tribulation as such, because that is the

* This is largely brought out in the Gospel of Matthew. The
passage itself is quoted in Hebrews ii. What is spoken of in
Isaiah viii. 13-18 is in fact the gospel history breaking in upon
the scene. Peter quotes verse 14 ; Paul (Kom. ix.) the stumbling
stone ; Matthew quotes ix. 1, 2 for Christ's apparition in Galilee.

ISATAH. 283

period during which the Jews are not owned, though
they be dealt with, while our prophecy speaks of the
time when they are owned. It is stated in general
terras that God would hide His face from the house of
Jacob, and the righteous in spirit wait for Him.

From chapter xiii. to the end of chapter xxvii. we
find the judgment of the Gentiles ; whether Babylon or
the other nations, especially of those which were at
all times in relationship with Israel ; the position of
Israel, not only in the midst of them, but of all the
nations in the last days (this is chap, xviii.) ; and,
finally, the judgment of the whole world (chap, xxiv.),
and the full millennial blessing of Israel. (Chaps,
xxv.-xxvii.) From chapters xxviii. to xxxv. we have
the detail of all that happens to the Jews in the last
days. Each revelation closes with a testimony to the
glory of God in Israel.

In chapters xxxvi. to xxxix. the Spirit relates the
history of a part of Hezekiah's reign. It contains
three principal subjects : — the resurrection of the Son
of David as from death; the destruction of the As-
syrian, without his having been able to attack Jeru-
salem ; and the captivity in Babylon. These are the
three grand foundations of the whole history and state
of the Jews in the last days.

From chapter xl, to the end is a very distinct part
of the prophecy, in which God reveals the consolation
of His people and their moral relations with Himself,
and the double groiuxd of His controversy with them,
whether in view of the position in which He has placed
the nation as His elect servant — the witness of Jehovah
the one true God, in the presence of the Gentiles, and
their idolatrous failure — or in respect to their rejection
of Christ the only true elect Servant* who has fulfilled

* This term " servant " is a kind of key to this whole prophecy:
first Israel, then in chapter xlix. the Lord takes Israel's place,
and at the end the remnant. But of this more hereafter.

284 THE BOOKS OF THE BIBLE.

His will. This gives occasion to the revelation of a
remnant who hearken to this true Servant, as well as
to the history of the circumstances that this remnant
pass through, and therefore at the same time to that of
the people's condition in the last days, ending with the
manifestation of Jehovah in judgment. The position
of Israel with respect to the idolatrous nations gives
occasion also to the introduction of Babylon, of its
destruction, and the deliverance of captive Judah by
Cyrus. This idolatry is one of the subjects on which
Jehovah pleads with His people. The other and yet
graver subject is that of the rejection of Christ. For
more detail we must wait till these chapters come
under examination.

Prophecy supposes that the people of God are in a
bad condition, even when they are still acknowledged,
and prophecy addressed to them. There is no need of
addressing powerful testimony to a people who are
walking happily in the ways of the Lord, nor of
sustaining the faith of a tried remnant by hopes
founded on the unchangeable faithfulness and the pur-
poses of God, when all are enjoying in perfect peace
the fruits of His present goodness — attached, as a con-
sequence, to the faithfulness of the people. The proof
of this simple and easily understood principle is found
in each of the prophets. It does not appear that the
prophets, whose prophecies we possess in the inspired
volume, wrought any miracles.* For the law was then
in force, its authority outwardly acknowledged ; there
was nothing to establish ; and Jehovah's authority was

* The dial of Ahaz in this prophet may be thought an excep-
tion, but Ahaz was really departed from God. It is also note-
worthy that the apostles never wrought miracles for their own
comfort. Trophimus have I left at Miletus sick. Epaphroditus
"was sick nigh unto death, but God had mercy on him, and not
on him only but on me also."

ISAIAH. 285

the basis of the public system of religion in the land
according to the institutions appointed by Himself in
connection with the temple. It was on practical duty
that the prophets insisted. In the midst of the ten
apostate tribes Elijah and Elisha wrought miracles to
re-establish the authority of Jehovah. Such is the
faithfulness of Jehovah, and His patience towards His
people. A new object of faith requires miracles. That
which is founded on the already acknowledged word,
and which does not demand the reception of it as a new

object, requires none, whatever the increase of light or

claim on conscience may be. The word commends
itself to the conscience in those who are taught of
God ; and if there are new revelations, they are to the
comfort of those who have received the practical testi-
mony, and have thus recognised the authority of one
who speaks on the part of God.

We will now examine the contents of the prophecy
itself in a more detailed way.

Isaiah i. begins with a testimony to the sad condition
of the people. They were all wounds and corruption.
It was useless to chastise them any mor^ Their cere-
monies were an abomination to Jehovah. He desired
righteousness. Nevertheless the people are called to
repentance, and are assured that blessing should follow
repentance. Such is the position which prophecy gives
them. But God knew the people who, with their
princes, were wicked and corrupt; and God declares
what will take place. He will execute judgment and
thus cleanse the people and re-establish blessing. The
two great principles are thus laid down : blessing pro-
posed consequent upon repentance ; but in fact it will
be blessing brought in by judgment.

Thus re-established, Zion, the mountain of Jehovah,
will be the centre of blessing and peace to all the

nations. (Chap. ii. 1-4.) This puts the invitation to

28G THE BOOKS OF THE BIBLE.

the people into the prophet's mouth to eoine and walk
in the light of Jehovah. Why has He forsaken His
people ? Because they have learnt the ways of the
heathen. Well, the day of Jehovah shall be upon all
the glory of man, and upon all his idols. They may
cease from man, for God's own people on the earth, the
place of His rest, shall be judged and smitten by their
God. (Chaps, iii., iv.) But in that day shall the Branch
of Jehovah be glorious, and the earth shall be blessed.
He who smites binds up the wounds by introducing
the Messiah, and by Him blessing the earth. The
remnant will be holy when the cleansing of Jerusalem

shall have been accomplished by the judgment and the

fire of Jehovah. Jerusalem shall be protected and

glorified by the manifestation of Jehovah's presence,
like the tabernacle in the wilderness. Such is the form
in which the introduction to this prophecy is presented
with much force and clearness.

After this the Spirit of God begins to plead with the
people, taking two distinct grounds — namely, that
which God had done for His people, and the coming
of Jehovah in the Person of Christ in glory. Had the
people made a suitable return to the care which Jeho-
vah had lavished upon them ? Were they in a condi-
tion to receive Jehovah in their midst ? Chapter v.
takes up the first question, which addresses itself to
the responsibility of the people, in view of the care and
the government of God. What could He have done for
His vine that He had not done ? It has produced Him
but wild grapes. He makes known the consequences
of this according to His righteous government. His
hedge, the protection with which He had surrounded
it, shall be taken away, and it shall be left a prey to
the ravages of the heathen. God, in pleading with
Israel, shews them their sins in detail. Then His hand
is stretched forth against His people, and terrible

judgments fall upon them, Nevertheless " His anger

ISAIAH. 287

but his hand

He will bring mighty

progress notmng can arrest, wno win carry x,ne peopie
into captivity. There shall be sorrow and mourning
in the land, and the light of their heavens shall be
darkened. In the first instance this will be

Nebuchad

and even Sennacherib ; but still more fully

gainst Jerusalem

last days, and capture it, after having overrun and in-
vaded all the land,
farther on.

We

But it was in the counsels of God that His

should be

in glory in the midst of His

people, and this will be accomplished in Christ
end of the age. Hence the

of the judgments is interrupted after the first general

and in chapter vi. the prophet sees this
glory. Yet its first effect is judicial, and operates to
blind and condemn them. The previous judgment
(chap, v.) had been in respect of the breaking of the
law and the despising of the word of the Holy One of
Israel. But with enmity against Christ and His rejec-

remnant

judicial blindness

Christ

of John's Gospel. The prophet feels at

incompatibil

ther

the manifestation of this glory. Unclean lips cannot
celebrate it. But a live coal from the altar cleanses his
own lips, and he consecrates himself to Jehovah's
message; and to that which concerns the glory of
Christ. The heart of the people is made fat until

), is entire desolation. Nevertheless there shall be
a remnant, a holy seed, which shall be like the sap of
a tree that has lost its leaves.*

* A more exact translation throws much light on this pro-
phecy. " Nevertheless there shall still be in it a tenth, and it

phall return and shall be to be consumed, as the oak and the teil

288 THE BOOKS OF THE BIBLE.

We have then in these last chapters the judgment of
the people under two aspects : first, that of God's
government (in this point of view the people, being
altogether guilty, are given up to the Gentiles);
secondly, in view of the glory of Jehovah's presence
at His coming according to His purposes of grace (for
this the people were unfit). But here, as the purposes
of God were in question, there is a remnant according
to election in whom the glory shall be re-established.
This distinction must be made when the government
of God and His outward dealings are in question.

In chapter v., which speaks of the former character
of judgment, there is no remnant. It is simply the
public and complete judgment of the nation ; for as to
this all rested on their responsibility. In the Gospels

this is looking for fruit ; Christ might dig about it and

dung it, but this was looking for fruit. Hence it is
cursed and never to bear fruit. That is Israel (man)
under the first covenant. In chapter vi. God acts
within, in His own relationship with the people.
Hence we find a remnant and the assured re-establish-
ment of the people ; for the gifts and calling of God
are without repentance. Here also we find Christ. God
could not cast off His people for ever, and the prophetic
faith is found which says, How long ? as elsewhere
it is said, There is none to say, How long ? For when
the Son of man cometh, shall He find faith on earth ?
But this requires further development; and it is
given in a remarkable manner in the next prophecy,
comprised in chapters vii., viii., ix. to the end of
verse 7. Certain promises were attached to the family
of David, in which — as we saw when examining the

tree, which being cut down have still the trunk [or the rooted
stump] ; thus the holy seed shall be their stock." (Chap. i. 9.)

judgment

return

from

ISAIAH. 289

Books of Samuel — God had renewed the hopes of
Israel, when the links between Himself and the people
were broken by the taking of the ark, and He had for-
saken His place at Shiloh. Now the house of David,
the last sustainment of the people in responsibility, has
also failed in faithfulness. Ahaz has forsaken Jehovah,
and set up the altar of a strange god in the temple of
Jehovah. In chapter vii. the Spirit of God directs the
prophet to the king, and addresses him. Isaiah was to
go and meet him, with Shear-jashub his son — a sym-
bolical child whose name signifies " The remnant shall
return" But the Lord seeks first, as He did with
respect to the people in chapter i., to encourage this
branch of David to act in faith, and thus to glorify
God. He announces to the king that the designs of
Rezin and Pekah shall come to nought, and even pro-
poses to him to ask a sign But Ahaz is too far from
the Lord to avail himselt oi this, though he replies
with forms of piety. And again, as He had done with
respect to the people, Jehovah declares that which
shall happen to the family of David, and to the people
under their rule. The two points of this prophetic an-
nouncement are — the gift of Immanuel, the virgin's
son ; and the complete desolation of the land by the
Assyrian. These indeed are the keys to the whole
prophecy of Isaiah. Nevertheless there shall be a
remnant. Verse 16 refers to Shear-jashub; but this
prophecy goes farther. In chapter viii. the second pro-
phetic child announces by his name the approaching
appearance of this enemy and his ravages ; and then,
since the people despised the promises made to the
family of David and rejoiced in the flesh, Jehovah
would take the thing in hand. Consequently we have
the whole sequel of the people's history, of the direc-
tions given to the remnant, and of God's intervention
in power for the establishment of full blessing in the
Person of the Messiah.

VOL. II. VI.-VIII. U

290 THE BOOKS OP THE BIBLE.

In chapter vii., where the responsibility of the family
of David is the subject, Immanuel is promised as a
sign ; but the success of the Assyrian is complete with-
out any reverse. Immanuel once brought in, all is
changed ; the land is His. The Assyrian reaches even
to the neck, because the waters of Shiloah had been
despised. But Immanuel secured all. Thus the pro-
phetic Spirit passes on to the events of the last days,
of which Sennacherib was but a type. He exhibits all
the designs and confederacies of the nations brought to
nought because of Immanuel — God (is) with us. It is
the complete deliverance of Israel in the last days.
(Chap. viii. 5-10.) And as to the remnant, what course
are they to follow ? (Chap. viii. 11, and following.)
They are not to be troubled by the fear of the people,
nor to join them in their confederacies, but to sanctify
Jehovah of hosts Himself, and give Him all His true
importance in their hearts. He will be their sanctuary
in the day of their trouble.

But who then is this Immanuel, this Jehovah of
hosts ? We well know. This brings in then the whole
history of the rejection of Christ, and the position of
the remnant and of the nation in consequence, and of
the final intervention of the power of God. The passage
is too clear to need much explanation. I will point out
its principal subjects. Christ becomes personally a

stumbling-stone.* In consequence of this the testi-

mony of God is deposited exclusively in the hands and
th6 hearts of His disciples, God's elect remnant. He
hides His face from Jacob ; but, according to the Spirit
of prophecy, this remnant waits for Him and seeks
Him. Meanwhile Christ and the children whom Jeho-
vah has given Him are for signs to the two houses of

Israel. (Compare Rom. xi. 1-8.) Those (the nation)

* The beginning of verse 17 is the passage quoted in Hebrews
ii., along with verse 18, to prove the humanity of the Lord and
His connection with the remnant.

ISAIAH. 291

who reject the stone are in rebellion and anguish in
Immanuers land ; they are given up to desolation.

Nevertheless this distress is not like the former
ravages of the Assyrian, because the Messiah, having
appeared, has taken in hand the cause of His people,
according to the counsels of God. The Spirit of pro-
phecy passes at once, as is constantly the case, from
His appearance as light, to the results of the deliverance
which He will accomplish in the last days. (From ver.
2 to 3, chap, ix.) For the church was a mystery hid in
God, and not the subject of prophecy or promise. The
yoke of the Assyrian being; broken, all the brightness
of the glory of the divine Person of the Messiah shines
out in the blessing of His people.

These two subjects, the Messiah and the Assyrian,
form the basis of all the prophecy that speaks of
Israel, when this people are the recognised object of
God's dealings. It may be noticed that the Assyrian
appears here twice — the second time in connection witl
a gathering together of the nations. The first time,
chapter vii., he is Jehovah's instrument for the chastise-
ment of Israel, and he doe3 his own will without any
question of his being broken. The second time, chapter
viii., he fills the land ; but the assembly of the nations
gathered together against Israel is broken and brought
to nothing. This expectation of Jehovah's intervention
(without sharing the fears of the world in the last
days, or seeking that strength which the world think

i

to find in confederation, but, on the contrary, resting
absolutely on Jehovah alone) contains in principle a
valuable instruction for the present day.

In chapter ix. 8 the Spirit, having given the great
leading facts as to Messiah, Immanuel, resumes the
general history of Israel without any special introduc-
tion of the Messiah till towards the end. This prophecy
closes with chapter xii. Although the pride of Ephraim
is mentioned, yet Jacob or Israel is looked at as a

VIII., IX.

292 THE BOOKS OF THE BIBLE.

whole. The different phases of chastisement or of dis-
tress are in verses 8-12, 13-17, 18-21, and chapter x.
1-4. The Assyrian then re-appears, as being properly
the rod of Jehovah ; and it is announced, that when
God shall have accomplished all that He had deter-
mined with respect to Zion (an accomplishment not
here revealed), He will break the rod that He has used,
and then the remnant shall seek Jehovah, and shall
" stay upon " Him. This is the final act of the great
drama of God's dealings with respect to Israel. There
is a consumption decreed of God for the land. But
when at length the Assyrian lifts up his hand, Jehovah
comes in and smites him. And the indignation of
Jehovah, and His anger against Israel, which till now
had never been turned away, will come to an end in
the destruction of this rod that magnified itself against
the Lord who used it. Verse 25 is in contrast with
chapter ix. 12, 17, 21, and chapter x. 4. Sennacherib
was a type of this. But it is a prophecy of the de-
struction of the Assyrian in the last days, when the
indignation against Israel shall cease.

Consequently we have, in chapters xi., xii., the
Messiah and His reign, the source of the millennial
blessing of the people of God. The first verses of
chapter xi. give His character; afterwards it is the
effect of His reign.

With chapter xii. one division of the whole book
closes. That which commences with chapter xiii. con-
tinues to the end of chapter xxvii., which describes
the same millennial condition, but in a more extended
sphere, because the world — of which these latter chap-
ters speak — is brought in ; while chapters v.-xii. were
in especial connection with Israel.

The chapters we are now considering connect events
that were then at hand with the end of the age. It is
only by thoroughly apprehending this that we can
understand them. The reason of this is simple : the

iSAUtt. 293

nations are looked at in reference to Israel. But time
is not reckoned, with respect to Israel, from the Baby-
lonish captivity until the last days. The introduction
of the Messiah as a stone of stumbling, with which the
special epoch of seventy weeks is noticed in Daniel,
has been already considered. But this passage in the
prophet of the times of the Gentiles shews only more
distinctly that time is not reckoned afterwards to the
close. Seventy weeks go to the full restoration of
Israel. The immense gap, which has now lasted more
than 1800 years, is in no way taken into account.* In
the eyes of the prophet, Babylon, or more correctly its
head, besides the idolatrous corruption, represents the
imperial throne of the world in contrast with the throne
of God at Jerusalem.! Babylon will be overthrown,

* The seventy weeks, or 490 years, include the great gap
which has already lasted more than 1800 years — these coming in
between the end of the 483rd and the end of the 490th — only
that Christians know that half the 70th week was really fulfilled
in Christ's ministry ; therefore we get a half week in Daniel vii.
and in the Revelation.

f Besides the fact of the captivity of God's people, Babylon
has a very important position with respect to God's dealings.
Until Nebuchadnezzar received power, the government of God,
while centred in Israel (with respect to whom He had set the
bounds of the peoples), took cognizance of the nations as dis-
persed at Babel. He allowed them indeed to follow their own
ways ; but before Him every nation had an individual existence.
The throne once taken from Jerusalem, from whence God
governed the world with a view to His chosen people, the world
is given up to the dominion of a single throne, which stands
therefore before God as holding the sceptre of it. Three other
powers followed in succession, the last of which was in existence
when Christ came, but the time of its judgment was not yet
come. These four empires form the times of the Gentiles. God
will resume His government, and again judge the nations in
view of Israel ; and Babylon, or the one universal empire, will
be set aside in its rebel and apostate condition. But, while it
lasts, the empire has its own peculiar and absolute position be-
fore God. Jerusalem, punished for its idolatry by the Baby-
lonish captivity (subjection to idols) and the transfer of the

X.-XIII,

tdi THE BOOKS OF THE BtfcLfe.

and God will again bless Israel. This will be the
judgment of this present age — of the world. It is re-
presented here in that destruction of Babylon which
was at hand. But this judgment will not be completed
until, the times of the Gentiles being ended, Israel
shall be delivered. The character of the king of
Babylon is described here in very remarkable language.
(Chap. xiv. 12, 13.) It is the spirit of Babylon, and
still more especially in its last representative at the
close, to which this prophecy in its full accomplishment
refers. It was so even in Nebuchadnezzar himself
nay, even when they built the tower of Babel. The
destruction of the Assyrian then takes place in the
earth ; * and, although the house of David had had its
sceptre broken, Philistia shall be judged and subdued,
and Jehovah will found Zion, and the poor of His
people will trust in Him. This destruction of Babylon,
and of the Assyrian after Babylon, necessary to the
understanding of the whole scene, is a kind of scene
apart, complete in chapters xiii., xiv.

But in Israel's territory, or in connection with this
people, some nations still remain ; and God must dis-

throne from Jerusalem to the Gentiles, is so far owned in the
remnant under the Gentiles that God in the prophetic books
takes account of it, though not as then His people, till the second
grand sin was perpetrated, the rejection of Christ. But this even
was in the prophet when they were in captivity. Still they were
partially preserved to present Chrisi the Lord to them, after that
set aside till sovereign grace comes on them in the last week, for
faith the latter half. Time begins to count again when that is
come.

* A proof that the prophecy relates to the last days, for of old
the Assyrian fell before Babylon, being conquered by it. It is to
be remarked that the Assyrian, not the beast nor Antichrist, is
the subject of this prophecy. Under the Assyrian Judah was
not " Lo-ammi," nor is he in this prophecy. In Babylon Judah
was captive, and " Lo-ammi" written on the people. Hence we
must not look for the beast* The Assyrian is the main enemy
here.

1SAIAS. 205

Eose of these in order that Israel may enjoy the full
lessing and the result of the promises. Babylon,
being an immense system, which takes the place of the
throne of David, is seen as a whole. The nations,
whose judgments are here related (although there is
allusion to events nearer the time of the prophecy), are
looked at as in the last days, when God resumes His
throne of judgment in order to re-establish His people.
Thus Nebuchadnezzar had taken Tyre and subdued
Egypt. The Assyrian had overthrown Damascus and
led Ephraim captive. And these were events com-
paratively near at hand. But. as a whole, the events
spoken of here are owned in the last days. Even in
the preceding chapter the destruction of the Assyrian
is placed after the fall of the king of Babylon. Yet
historically the Assyrian had been subdued by Baby-
lon ; and the overthrow of Sennacherib had taken place
many years before that epoch. But prophecy always
looks to the accomplishment of Gods purposes. Here
there are generally no details with respect to the in-
struments employed by God. They are found else-
where.

In chapters xv. and xvi. Moab is judged. They are
warned that the throne of David shall be established,
and the oppressor consumed out of the land. In chap-
ter xvii. we have the invasion of armies from the north,
the assembled nations. Damascus is overthrown. Israel
shall be but as a few berries on the outmost branches.
Nevertheless they shall look to their Maker, and the
gathered nations shall perish before the manifested
power of God. The outline of this last invasion of
Israel gives rise to a brief but very clear prophecy of
their condition in the last days, and which is contained
in chapter xviii. They shall be restored by means of
some powerful nation, outside the limits* of their then

* The rivers of Oush, Nile and Euphrates.

XIV.-XVIII.

296 THE BOOKS OF THE BIBLE.

national relationships ; but Jehovah stands apart from
His own relationship with them, though ordering all
things. Then, when Israel shall begin to bud as a vine
in the land, they shall be given up as a prey to the
nations. Nevertheless in that time they shall be
brought as an offering to Jehovah, and shall them-
selves bring an offering too.

In chapters xix. and xx. Egypt shall be smitten in
that day ; but Jehovah will heal it. Egypt, Assyria,
and Israel shall together be blessed of Jehovah. Chap-
ter xx. teaches us that it will be Assyria that leads
Egypt captive. (Compare Daniel xi. at the end.) It
will be observed here, that, in general, from chapter
xiii. to xvii. there is deliverance. The sceptre of the
wicked is broken. (Chap. xiv. 5.) The throne of David
will be established in mercy. (Chap. xvi. 5.) The As-
syrian is * destroyed — the Philistines subdued — Zion
founded by Jehovah — Damascus reduced. The latter
event introduces the evils of the last days. Only, as we
have remarked, the gathering of the nations is for their
destruction. (Micah iv. 11-13.) Chapter xviii., re-
suming the subject of chapter xvii., shews us Israel
as they are to be in their land in the last days —
oppressed by the Gentiles, but in result brought back
to God.

The chapters following xviii. do not, like the
previous ones, tell of Israel's deliverance, but of the
invasion and overrunning of the nations before men-
tioned — the overflowing scourge. Egypt is overrun
as well as Ethiopia, in which Israel had trusted.
Babylon is overcome — Dumah and Kedar destroyed
Jerusalem is ravaged — Tyre falls. In short it is a
universal overthrow, the central scene of which is the
land of Canaan, but in which the whole world is
included. (Chap. xxiv. 4.) Even the powers of heaven
are overturned, as well as the kings of the earth upon
the earth, giving place to the establishment of Zion,

ISAIAH. 297

the mountain of Jehovah, as the centre of power and
blessing, the power of the serpent, the dragon that is
in the sea, being annihilated.

After this outline attention must be given to some
details. It will be observed that Babylon and Jerusalem
fall (chaps, xxi., xxii.), one after the other, Jerusalem
the last. Now it is quite evident that this connection
of events is yet future. That which is said of Babylon
and Jerusalem may have found its occasion in the
capture of Babylon by Cyrus, and partly in the con-
dition of Jerusalem when threatened by Sennacherib.
But there was neither the connection nor the order of
events noted in this prophecy. But Babylon is named
in a manner that gives no clue whatever to its con-
dition. The " desert of the sea " is a singular term to

a fiitv. But a dreadful invasion is before the

describe
prophet'

It comes like a

the

end — we are not told

Jerusalem, the valley of vision, is ravaged. The
Persians and the Medes, who were the invaders of
the preceding chapter, re-appear here as attacking
Jerusalem. There is no fighting outside ; but, the city
being taken, its inhabitants are bound or slain within
it. Besides the prophetic revelations, this chapter
contains also moral instruction of the deepest im-
portance. In the first place all the wisdom of man is
insufficient to ward off evil, if not accompanied by the
power of God. When the city of God is in question,
this wisdom, exercised in forgetfulness of the God who
built and founded the city of His
pardonable sin. (Chap. xxii. 11.)
is related here was, historically speaking, done by
Hezekiah, of whom it is said he {
works. Outward blessing attende

Again, that which

iessing attended his labours ; but,
at the same time, the condition of the people, even
with respect to these labours, was such that God could

XiX.-XXIL

298 THE BOOKS OF THE BIBLE.

i

not pardon it. This is often the case : outward faith
in doing the work of God, blessed by Him ; corruption
as to state of heart in the thing, which God will
assuredly judge, and f orgetf ulness of God Himself and
of their belonging to Him. This is when the people
of God lean upon human means. We see also here
one who held a settled office, according to man, in the
government of the house of David, set aside with
shame, and one chosen of God taking his place, all
glory being given to him (a remarkable prefiguration
of the setting aside of the false Christ, and the esta-
blishment of the true, in the last days). This pro-
phecy gives room to supp&e that the nations will

Jerusalem when the Babylon of history is
a desert. That which is Babylon in those days
shall fall. Nevertheless Jerusalem, the object of the
prophecies, shall be taken, its government changed;
the usurper must yield his place to the chosen One
of God.

The burden of Tyre shews us all the pride of human
glory stained, and all the honourable of the earth
brought into contempt. The occasion is the capture
of Tyre by Nebuchadnezzar, but the prophecy goes
farther — even to the days when her merchandise snail
be holiness to Jehovah. (Chap, xxiii.)

Chapter xxiv. sets before us the overturning of
everything in the earth. The land of Israel is first
in view. But there all the elements of all the systems
of this world will be gathered together and judged.
We have already remarked that this extends to the
judicial overthrow of the power of wickedness in the
heavenlies, as well as of the kings of the earth upon
the earth : the succeeding chapters shew us with what
intent. Without it the evil would not be set aside
and put a stop to. Hence when Christ rides into
Jerusalem in Luke it is said, " peace in heaven." For

till the power of

aside thus, any bless

isAIAft 495)

ing established on the earth is soon corrupted and
fades.

Before examining them, let us retrace the objects of
the judgments we have spoken of ; let us retrace them
in their moral order. We have Babylon, the power of
organised corruption, where the people of God are
captive ; the public open enemy of God and His people

the Assyrian ; the inward enemy — the Philistine ;
then Moab, the pride of man. Damascus is that which
has been the enemy of God's people, but allied with
the apostate part of that people against the faithful
part. From all these the people are delivered. After-
wards we find, under judgment, Egypt, or the world
in its state of nature, the wisdom of which is lost in
confusion; Babylon, now desert in the midst of the
nations; Dumah, the liberty, the independence, of
man ; Jerusalem, the professing people ; Tyre, the
glory of the world ; and, finally, all that is on the
earth, and, to sum up all power, spiritual wickedness
in the heavenly places, and the kings of the earth upon
the earth.

Chapters xxv. and xxvi. take the form of a song, in
which the effect of God's intervention is celebrated.
Let us observe it3 principal subjects. God is faithful.
He accomplishes His purposes. He has brought the
city of human pride to nought through His power. All

the strong organisation of man's pride is destroyed.

God has been the strength of the poor among His
people in the day of their distress, and the power of the
enemy has been brought low. He will execute justice
in Zion for all people. He will take away the veil
that is upon their heart. The resurrection of the faith-
ful will have taken place. I say " the faithful," for it
is death swallowed up in victory. Moreover, 1 Corin-
thians xv. applies it thus. The rebuke of His people
(Israel) shall be entirely taken away. The remnant
(vers. 9-12) celebrate their deliverance ; they had

xxiii.-xxvi.

300 THE BOOKS OF THE BIBLE.

waited for God, and the power of Jehovah shall be
displayed on their behalf. Moab, their haughty neigh-
bour, shall be subdued.*

In chapter xxvi. the remnant sing in praise of the
character of this deliverance. They have a strong city,
but its bulwarks are the salvation of God. The strength
of man has no place here ; it is the foot of the poor that
treads down the lofty city. It is the judgment that

the righteous God executes Himself. The remnant had

waited for Him in the way of His judgments. The
long-suffering of grace was in vain ; it is only when
the judgments of God are in the earth f that the in-
habitants of the world will learn righteousness. Even
when the hand of Jehovah was lifted up to strike, they
did not see. But they shall see, in spite of themselves,
and they shall be ashamed. The fire of Jehovah's
jealousy shall devour them ; they shall not rise. But
Israel shall be raised, as from the dead, by the power
of Jehovah.

Finally, Jehovah invites His people to hide them-
selves a little moment, while He comes out of His
place to execute vengeance. (Chap, xxvii.) The power
of Satan in this world and among men shall be de-

* Note, you have here all the results then of this judgment of
God and what is connected with it. The saints are raised, the
power of evil cast down from the heavens, the rebuke of Israel
taken away, and the veil of the covering taken off the face of all
peoples.

f I apprehend " the earth " is a more contracted sphere than
"the world," the distinction especially lying in this, thatitistha
sphere in which the revealed ways and government of God have
been brought before men. When this has been the case with the
whole world, it becomes the earth. The word " earth " is used
for the land of Israel and for the earth in the sense explained,
and for the whole earth as a scene ordered of God. Hence, when
the scene with which God has already dealt is judged, then it is
that the wide world at large will leam righteousness; not,
though it ought to have been carried there, while the present
system of grace prevails.

ISAIAH. . 301

stroyed, Israel preserved and watered as the vine of
Jehovah. He had smitten Israel, but only in measure.
Nevertheless the people shall be fully judged ; and then
Jehovah will gather His dispersed, one by one.

In the succeeding chapters we have the details of
that which will happen to Israel in their own land,
when invaded by the Gentiles in the last days, of which
we have had but the general picture and results. We
shall find a complete and glorious deliverance of the
remnant amidst the most terrible judgments.

Chapter xxviii. sets before us the first elements of
these final scenes in the history of this wonderful
people. The scourge comes from the north. Ephraim
is invaded as by an overflowing torrent, by a tempest
of hail that smites and destroys ; he is trodden under
foot. But in that day Jehovah shall be for a crown of
glory to the residue of His people. The people, morally
besotted, do not hear. And this is the judicial sentence
of Jehovah who turns to Jerusalem in pronouncing it.
There they had made a covenant with death and the
powers of darkness,* that they might escape the over-
flowing torrent. But the covenant shall be disannulled,
the scourge shall overtake them ; they shall be trodden
down, and smitten by this terrible rod. We have then
this revelation, that when Ephraim shall be invaded by
this terrible scourge, the princes of Jerusalem will seek
to preserve themselves from it by making a covenant
with the power of evil. But it shall come to nought.
The waters shall overflow and sweep away the refuge
of lies. Jerusalem, as well as Ephraim, undergoes the

* They insolently say they have made a covenant with the
power of evil, so that, when the scourge came, it would not
come nigh them. Impossible to conceive a more open defiance
of God and His judgments. Historically they will have done it
in uniting with the man of sin, the Antichrist, whose coming is
after the power of Satan ; but here it is said in defiance of God.

XXVL-XXVIIT.

302 THE BOOKS OF THE BIBLE.

consequences of the assault of the enemy. But the
Messiah is the elect corner-stone, the sure foundation
for the remnant ; he that believes in Him shall not be
confounded. Thus Ephraim is invaded and Jerusalem
taken. There is a consumption determined* by Jeho-
vah upon the whole earth.

Chapter xxix. Jerusalem is reduced to the last ex-
tremity. But this time Jehovah appears for her de-
liverance, and the multitude of her enemies disappear
as a dream of the night. Everything is dark and
gloomy as to the people; all is morally overturned,

and soon God will overturn everything by His power,

and change the forest into Carmel (that is, a fruitful
field). Henceforth Jacob shall no more be weak and
feeble. The meek shall be blessed, the deaf shall hear
the word. The terrible one and the blasphemer shall
be consumed before Jehovah. There are two parts
then in this history, two attacks. The first succeeds
against Ephraim and against Jerusalem. The second
does not succeed. Jerusalem is brought very low, but
Jehovah appears and she is delivered. The spirit of
scorn and unbelief was marked in chapter xxviii. ; the
spirit of blindness in chapter xxix.
The effect of this unbelief is manifested in chapter

The people put their trust in man, according
to the wisdom of man. They look to Egypt for help,
but in vain. This contempt of Jehovah, accompanied
by an absolute refusal to hearken to His word, which
called on the people to trust quietly in Him, added yet
more to their iniquity. God allows the evil, therefore,
to go on to the full ; but it is in order to give then
free course to His grace. Verse 18 is a marvellous

* This expression is used elsewhere also, as in Daniel, as a
kind of technical formula for the Lord's dealings in the last day

the finishing of the work and cutting it short in righteousness.
He judges completely, fills it up, but cuts it short for the sparing
of the remnant, the elect.

ISAIAH. 303

testimony to the ways of Jehovah. He allowed the
chastisement to be fully accomplished, that nothing
might be left for Him but perfect grace. Grace and
glory will abound, when Jehovah shall bind up the
breach of His people and heal their wound. At
the end of the chapter we have the intervention of
Jehovah against this last instrument of His chas-
tisements — the rod of chapter x. The Assyrian is
destroyed, and in the place where the rod should fall
on him, there shall be only songs of triumph. But
Tophet, the fire of Jehovah, was prepared for another
also — "for the king" lie who shall have assumed
that title in Israel shall be consumed also by the in-
dignation of Jehovah.

Chapter xxxi. The folly of trusting in an arm of
flesh is again pointed out, but only while dwelling on
the true means of deliverance. Jehovah at Jerusalem
would be in the midst of the nations as a lion among
the shepherds, and would defend Jerusalem as birds
hovering over it. His presence should overthrow the
Assyrian, and cause him to flee ; for the fire of
Jehovah shall be in Zion, and His furnace in Jerusalem.

Then, in chapter xxxii., the Messiah should reign in
righteousness and set everything morally in order.
Zion would in fact be a wil lerness until the Spirit was
poured out from on high, and then it should become
a Carmel ; and that which before had passed for a
Carmel should be counted comparatively but a wilder-
ness. Righteousness should be established everywhere,

and peace, the fruit of righteousness, when the hail

should come down upon the lofty ones who bear no
fruit ; and the city, the oj ganisation of human pride,
should be utterly abased. The last verse appears to
me to speak of the blessedness of full earthly peace.

Chapters xxxiii., xxxiv. announce the last two great
acts of judgment. At the moment when God esta-
blishes Himself in Zion, and fills it with righteousness,

xxix.-xxxiv.

304 THE BOOKS OF THE BIBLE.

a final and powerful enemy (whom I believe to be the
same as the Gog of Ezekiel), who had come up to spoil
the land, appears on the scene. But there are those
who wait upon Jehovah, and He arises, and the enemy
is put to flight. They gather the spoil of those who
thought to despoil Israel. In verses 14, 15, the faith-
ful remnant are distinguished. The Messiah appears
in His beauty: and, all being at peace after the
destruction of this enemy, the most distant parts of
the land are open to the inhabitants of Zion, which is
established in safety for ever.

Chapter xxxiv. reveals the terrible judgments which
will fall upon the other nations in Edom. (Compare
chap, lxiii.)* Here it is those who have oppressed
Zion, and the vengeance that God takes on oppressors.
Idumea is itself the particular object of this ; but all
the enemies of Israel, who were associated with Edom,
the armies of the nations assembled against Jerusalem,
will perish by the judgment of Jehovah in the land of
Edom.

Chapter xxxv. gives a picture of the blessing that
succeeds the judgment, the blessing even of the wilder-
ness, which depends on that of Israel. The redeemed
of Jehovah shall go up with joy in full security to
Zion, and all mourning shall pass away for ever.

Chapters xxxvi. — xxxix. relate the history of the
invasion of Sennacherib, its result, and the sickness
unto death of Hezekiah, which preceded it: an in-
struction for the remnant as to the manner in which
the Lord should be waited on (this deliverance being,
as to the substance of it, a figure of that which will
take place with respect to the Assyrian in the last
days). The sickness of Hezekiah furnishes us with a
type of the Son of David as raised from the dead — the

* Compare also Psalm lsxxiii. and Obadiah.

305

power of Christ, which shall be perfected in a nation
raised also — morally — from the dead, all their sins
being pardoned. It is the outward and inward de-
liverance of Israel : resurrection (as to its practical
power); and deliverance from the Assyrian. Mean-
while, as a present thing, the captivity in Babylon is
announced.

Previously to this, we have rather had the outward
history of Israel ; but now we have their moral or
inward history, in their place of testimony against
idolatry, and in their relationship with Christ, and the
separation of a remnant.*

Chapter xl. The first part of that which might be
called the second book of Isaiah extends from chapter
xl. to the end of chapter xlviii. The Messiah is, com-
paratively speaking, but little introduced here. It is
rather the great question between Jehovah and idols,
answered first by the success of Cyrus and the capture
of Babylon. For, though their glory cannot be
separated, there is JehDvah and His anointed. This is
evidently connected in grace with the deliverance of
Israel, God's witness on the earth, unworthy, as the
nation was, to be so. At the same time these ways of
God shewed that there was no peace at all for the
wicked in Israel. The great truth is repeated twice
over, being applied to the two great controversies
which God had with Israel. We will point out some
details to make all this evident. The first eight verses
of chapter xl. express in a very remarkable manner
the principles on which God acts : the grace flowing
from His own heart, when His chastisements had been
fully inflicted. God would comfort His people ; and
He speaks to the heart of Jerusalem, by telling her
that her warfare is accomplished. The herald pro-

See the note further on in p. 306.
YOL. II. XXXiV. — XL. x,

306 ' THE BOOKS OF THE BIBLE.

claims the coming of Jehovah. And here it is the

fact

His

It is spoken of later in chapters li., liii. But with
respect to the people, what must the prophet say ?
" All flesh is grass." If all flesh is to see the glory of
Jehovah, if He pie

Jehovah bl

jstimony must begin. All flesh is grass :
ith upon it. Is it thus with the Gentiles
only ? No ; " the people is grass." Comfort must
begin with this. The grass withereth ; who, then, can
be trusted in ? God has spoken. " The word of out
God " (says the faith of the remnant — says the Spirit
of prophecy) "shall stand for ever." Then comes the
prophetic testimony to the blessedness of ransomed
Zion, who proclaims to the cities of Judah the presence
of Jehovah — the Saviour, whose tender care is then
described in a touching manner. The glory of His
divine Majesty is contrasted with idols to verse 26.
He then challenges Israel for their unbelief. He who

Jehovah fainteth not, neither is w<
His wisdom are unsearchable : but

The depths

Him

Chapter xli. begins the historical details which prove
this. Who raised up Cyrus to overthrow idolatry ?
But in the midst of the havoc he made of it, Israel
is the elect servant of God, the seed of Abraham.*
(This title of "servant" is a key to the rest of the

book.) He

God will uphold him ; and

they that strive with him shall perish. God will
hearken to His poor, and minister to their need. The
besotted idolaters of the nations know nothing of
what God is about to do in judgment and for the
deliverance of His people.

It will be remarked that, though there is the fullest dis-
covery of Israel's sin, yet these chapters are the expression of
grace and sovereign goodness, and a remnant preserved ; not tho
responsibility of the nation and judgment,

ISATAH. 307

But although Cyrus is Jehovah's instrument for
inflicting judgment and for delivering His people, this
is but a passing and partial thing. Above all this
there is a servant of God, His elect, who will appear
in humility and without pretension, but who shall not
fail nor be discouraged, till He have set judgment in
the earth ; and the isles of the Gentiles shall receive
His law. (Chap, xlii.) This testimony was needful,
and secures the blessing of Israel by the unfailing
purpose and grace of God ; but nothing more is said
of the Messiah in this part of the prophecy. The
result of bringing in the work of the Messiah is the
glory of Jehovah, who alone in fact shall be glorified,
and that unto the ends of the earth. In the manifes-
tation of this glory He who had for a long time held
His peace, will deliver His blind and deaf people
Israel, who had not understood His ways. He will
magnify His law. But why then are the people
robbed and spoiled ? Jehovah had given them up
because of their disobedience.

But now He delivers and saves them. (Chap, xliii.)
He created them for His glory. The blind have eyes;
the deaf, ears ; they are witnesses that Jehovah alone
is God. The judgments on Babylon — the commence-
ment and the figure of the final judgments* — prove
this. Jehovah had formed this people for Himself,
and the people had grown weary of their God; and,
as it were, had made Him to serve with their sins.
But now He pardons it all for His own glory.
Glorious and striking testimony of Him who, in grace
to the sinner when the sin becomes unbearable, puts
away the sin instead of the sinner ! This is what God
has done through Christ.

Chapter xliv. Jehovah now reasons with His peopk
whom He had formed from the womb, encourages

* That is, earthly judgments.

XJLI. — 2U4V.

30S the Books of the bible.

them, promises them His Spirit, Their children shall
spring up as willows by the water-courses. They
shall be witnesses for Him, Jehovah, the King of
Israel, and their Redeemer. He shews Israel the folly
of idolatry, reminds him that he is Jehovah's servant,
and that He will not forget them, and assures them of
the entire pardon of all their sins : even Jehovah, who
is the disposer of all things, and who calls Cyrus by
name to rebuild Jerusalem.

Chapter xlv. enlarges upon the same subjects, dwell-
ing on the deliverance of Israel as an everlasting
deliverance, the result of which shall never be over-
thrown.

In chapters xlvi., xlvii., the application is made to
Babylon and to her idols, but still as pleading for
Israel as beloved of God; for governmental judgment
is always the deliverance of the beloved righteous.
Babylon with all her pride and all her idols must come
down and sit in the dust. In chapter xlviii. Jehovah
at length pleads with Israel. He specifies Israel, the
name of relationship with Himself Jehovah, which
those He is pleading with bear and claim, while noting
that they were descended from Juclah — in a word, the
Jews, who had the place of Jsrael and called upon the
name of the God of Israel ; but He declares their
wickedness and obstinacy. He had told them many
things long before, and they made new revelations to
them, that they might know that Jehovah is God.
But they hearkened not; they did not understand.
Nevertheless for the glory of His name Jehovah
would not cut them off'; but would refine them as
silver. He reminds them in an affecting manner of
the blessing they would have enjoyed had they kept
His commandments. Nevertheless it is even now
declared unto them that Jehovah has redeemed His
people. But as for the wicked, there is no peace unto
theni, This continual pleading against idolatry, whilst

ISAIAH. $09

giving instruction for that day, seems to prove that,
up to the end, the question of Israels either testifying
against idolatry or beinp; defiled with it themselves

-■

will have a principal place. For the government of
the world is a primary question. The god of this
world governs by means of idols; Jehovah by His
own name. Israel ought to have been the witness of
this. They will be unfaithful to it in the last days.
This is the reason why there is so much testimony
here on the subject.

The Messiah is brought in, for it is He who delivers.
But it is a question apart, so to say. The subject of
Christ, and of the people's guilt with respect to Him,
begins with chapter xlix., which, witli the following to
the end of chapter lvii., forms a whole; and, if one
may venture to say so, Christ takes the place of Israel
as the true servant of God. As He declared, "I am
the true vine."* This makes an apparent difficulty,
but gives the true sense of chapter xlix. Israel is the
vessel of the glory of God on the earth, and the Spirit
of prophecy in Israel calls on the isles of the Gentiles
to hearken, as being thus chosen of Jehovah. "Thou
art my servant, Israel, in whom I will be glorified."
(Ver. 3.) Then Christ, by this same prophetic Spirit,
says, " Then have I laboured in vain." For we know
that Israel rejected Him. Verse 5 is the anwer. He
shall be glorious. It would be a light thing to restore
the remnant of Israel. He shall be the salvation of
Jehovah unto the ends of the earth. Here we find a
principle that is applicable to the work of Christ,
even in the days of the gospel. But for the fulfilment
of the counsels of God the succeeding verses carry us

* So, I doubt not, in Matthew, " I have called my Son out of
Egypt." Christ replaces the first Adam before God, though
blessing in that new position many of His children. He takes
the place of Israel also, though blessing the remnant and making
it the nation.

XLV. — XLIX.

310 THE BOOKS OF THE BIBLE,

i

on to the millennium. Verse 7, Christ, is exalted.
Verse 8, He is given for a covenant of the people
(Israel) to secure the blessing of the land of Canaan,
and the long desolate inheritance, and then the deliv-
erance of the captives. At length God has comforted
His people. Zion, apparently forsaken, must confess
that Jehovah's faithfulness is greater than that of
a mother to her sucking child. Her destroyers are
gone, her children flock in crowds to her and replenish
her waste places, which regorge with an unlooked-for
multitude before the eyes of the astonished mother,
long time desolate. Kings shall be her nursing fathers,
and shall bow down to her. And although she has
been the captive of the mighty, she shall be delivered,
and her oppressors trodden under foot. And all flesl
shall know that Jehovah is her Saviour. This is the
result in grace of the introduction of the true Servant.
Chapter 1. enters into the detail of the judgment
which God brings upon Israel, and the true cause of
their rejection.* Nothing can be more touching, more
wonderful, than the manner in which the Person and
the first coming of the Lord are presented in this
remarkable chapter, which requires not interpretation
but devout study. Jehovah, who disposes of the
heavens and the earth at His pleasure, has learnt how
to speak a word in season to the weary and heavj*'-
laden, taking the place Himself of lowliness and
humiliation. Men — sad and dreadful truth ! — seized

the opportunity to insult and put Him to shame.
They would none of Him. The heart pauses before

* It is affecting to remark how in both pleadings, as to
idolatry, and as to the rejection of Christ, the love and faithful-
ness of Jehovah and its consequences are introduced belore the
pleadings of the Spirit of God with the people for their failure in
these very points ; the resulting blessing before the human evil,
God before man. It was so in the counsels of God before the
world : the full declaration of the blessing comes afterwards.

ISAIAH. 311

such a truth, and judges itself. But soon also, thank
God, it melts before that love which took occasion to
introduce man into God's own perfection (and that of
man in the divine counsels) and to adapt itself, at the
same time, to all his need — to make him feel that it
had experienced all his misery. But, whatever the
sorrows and trials attendant on such a service, the
Man, Christ, trusted in God throughout, and turned
not away back.

Here then is prophetically the cause of Israel's, or
more specifically Judah's, rejection; — when Jehovah
came, there was no man. But, at the same time, with
the help of the New Testament, we find the Christian's
place in the most clear and striking manner. It is the
place of Christ Himself. That which Christ says here
the apostle adopts, and puts it into the mouth of the
believer.* (Rom. viii. 33, 34.) He is identified with

* These verses in Komans viii. should be divided thus : "It is
God that justifieth ; who is he that condemneth ? It is Christ
that died, yea, rather that is risen again, etc. ; who shall separate
us from the love of Christ ? " In His love He has gone through
everything that could make us imagine it possible. They have

become the proofs of His love.

»/

creation cannot separate us from His.

I add a brief synoptical view of all these chapters, to aid in
seizing them as a whole. Chapters xl.-xlviii treat the question
of idolatry between God and Israel; xlix.-lvii. that of Christ.
Chapter xlix. gives an orderly view of the purposes and ways of
God as to Israel and the Messiah. God will be glorified in
Israel. (Vers. 1-3.) Then Christ has laboured in vain ; yet His
work is with God, 1st, He will be glorified in the eyes of Jeho-
vah. 2ndly, It is a light thing, the restoration of the preserved
of Israel. He is salvation to the ends of the earth. 3rdly, Heard
in an acceptable time, He is set as a covenant of the people.
Zion is restored. In chapter 1. Israel is divorced, because when
Jehovah came, there was no man. He had come as man in
humiliation in order to perfect sympathy with man in sorrow.
Given up to shame, God justifies Him. ( Vers. 5-9.) This, that
is, Christ's justification, is the church's, as we have seen ; in
verses 10, 11 we have the Jewish remnant of the church. Chap-

312 THE BOOKS OF THE BIBLE.

Jesus in His position before God. God (thus judges
faith) acknowledges Him whom the people have
rejected, and by so doing have, as it were, forced God
to give them a bill of divorcement. Next, this is
what distinguishes the remnant — a new and important
principle — they hearken to the voice of the servant,
the Messiah, to the prophetic word. We have seen
the church hidden in the Person of Christ Himself;
here it is the faithful remnant of Israel in the latter
day that are specified. (Ver. 10.) The rest who seek
resources in themselves, in man and in flesh, shall lie

down in sorrow.

The application is found in chapter li. and Hi, to
the end of verse 12, and that to the remnant of Israel.
In verse 13 a fresh division of the prophecy begins.
The remnant in the last days are exhorted to have
confidence. Those who follow after righteousness are
a little flock ; but God had called Abraham alone, and
had blessed and increased him ; He can do the same
for the remnant. Compare Ezekiel xxxiii. 24, where
we see in what manner carnal confidence, walking in
unrighteousness, can imitate, to its own ruin, divine
faith. Jehovah will comfort Zion. Verse 4 is the
second exhortation. The remnant are acknowledged
as Jehovah's nation. His righteousness was near ;
salvation and deliverance were already gone forth
from Him, and should be for ever. In verse 7 there is
a further step. They are a people who know righteous-
ness t who have the law in their heart ; they are not to
fear men who should be devoured by the judgments
of God. But His righteousness and His salvation

ter 1. grves us Christ's sufferings from man ; in liii. it is atone-
ment. Chapter xlix. gives the glory resulting from Christ's
taking the place of Israel, the fruit of His labour ; chapter 1. the
consequence of His rejection by Israel, yet in grace as to the yet
unrevealed church and the remnant which is positively spoken
of ; chapter xlix. has more to do with the government of God.

ISAIAH. 313

should be everlasting. The remnant, thus set in their
place, are revealed by the Spirit of prophecy as owned
of Jehovah. The same Spirit speaks by the mouth of
the remnant (ver. 9), to implore His intervention in
power, and to claim the perfect loving- kindness of

Jehovah, and the assured salvation of His redeemed
ones, as well as the re-establishment of Zion in ever-
lasting joy. The remnant thus encouraged, the Spirit
turns to Zion, and even as " Awake ! awake ! " had
been addressed to the arm of Jehovah, so is it now to
Zion herself, oppressed and trodden under foot of
strangers. As if to say it was Zion that had need to
awake, not the Lord, for the salvation was there.
The cup shail now be given to those that afflicted her
again. " Awake ! awake ! " is once more addressed to
her, that she may stand up and clothe herself in
strength and glory. For Jehovah has made bare His
holy arm in the eyes of all the nations ; and all the
ends of the earth shall see the salvation of Israel's
God. This threefold repetition of " hearken " (vers. 1,
4 and 7), followed by the threefold repetition, "Awake!
awake!" is extremely beautiful. The verses 11, 12 of
chapter Hi. shew that in those days Israel will be
captive among apostate Gentiles, as in the days of
Babylon. Verse 13 is closely connected with that
which precedes. It is Christ's position in those times
of glory and of deliverance wrought by Jehovah.
Nevertheless it may be considered separately, and as
beginning a new subject, because it forms a whole
with respect to the Lord Jesus Himself. Christ shall
be very highly exalted in those days. But what had
His position been ? On this subject the Spirit of
prophecy enlarges. The kings shall be astonished at
His glory — His whose visage had been so marred,
more than any man.

Chapter liii. Israel's unbelief is declared. The struc-
ture of this most interesting chapter is as follows. As

U. — u ii.

314 THE BOOKS OF THE BIBLE.

we have seen, in the Psalms and elsewhere, the full
repentance of Israel comes after their deliverance.
That is, when (as judged of Jehovah) their chastening
is over, the glorious manifestation of Christ as their
deliverer produces the deep sense of their sin in having
rejected Him. This is Psalm cxxx. It is the affliction
of the day of atonement. This chapter (liii.) expresses
it. After verse 1 the Spirit speaks by the mouth of
the escaped remnant of Israel. They confess their sin
in having despised Him. Nevertheless there is faith
now in the efficacy of His work. (Ver. 5.) Verse 1
shews that the testimonv of Christ, addressed to faith,
had been rejected. They believe when they see Him.
I need not comment on this chapter, which is engraved
on every true Christian's heart. We, by the work of
the Holy Ghost sent clown from heaven, have an-
ticipated, and more than anticipated, their faith in the
ralue of that work which is here spoken of; and their
sin, which, as far as the nation was concerned in it,
they here acknowledge. They had esteemed Him
.smitten, rejected of God, but the meaning of this is
now seen. In verse 11, it is my belief that the two
parts of Christ's work are distinguished. By His
knowledge He shall bring many to righteousness, or
instruct many in righteousness, and He shall bear
their iniquities.

Chapter liv. gives the result of these events to Jeru-
salem in those days. Jerusalem is looked at as barren
and desolate, after having rejected Him who came to
be her husband ; but now, through that grace which
has made Jehovah to be her righteousness, she is
called to enlarge the place of her tent, and spread
forth the curtains of her habitation. That grace in-
deed reckons all gathered during her desolation as
her children. Christ being owned as the son born

^

to her, all came in under Him. (See Psalm lxxxvii.
5, 6.) For a little while God has treated her as a

ISAIAH. 313

rejected wife, but hag now comforted her with ever-
lasting mercies.

Chapters lv,, lvi., lvii. are exhortations given in view
of these things. Chapter lv. is full free grace, which
consequently embraces the Gentiles. For this reason it
can be applied as a princijile to the gospel. Its ac-
complishment will be in the time of blessings to the
earth through the Lords presence. Chapter lvi. gives
the moral character that is necessary to enjoy the
blessing, which is no longer according to the narrow
legal principles of former days. His house shall in fact
be a house of prayer for all those whose hearts are
truly turned unto the God of Israel ; and they shall be
joyful in it. Chapter lvii. denounces (we may say

th

iiy

s will of God. The righteous might
perish. But it would only be taking them from the
evil to come.- But whether it were Israel or not, there
would be no peace for the wicked. These three chap-
ters then give the moral instruction that belongs to
those days. The faithful shall be blessed, and the meek,
be they who they may ; the wicked shall be judged,
whether of Israel or not. This closes, as I have said,
with chapter lvii. the second subdivision of this part of

the prophecy.

But these moral considerations rouse the indignation

Spirit

»

the prophecy — their sin and their hypocrisy in pre-
tending to serve Jehovah ; and in chapters lviii., lix.
He denounces their trust in outvvard forms, and places
blessing on condition of obedience. It was not that the
arm of Jehovah was shortened, or His ear grown
heavy ,* but the iniquity of the people hindered bless-
ing and would bring judgment upon them. Yet, when
all had failed and there was no one to maintain right-
eousness, Jehovah Himself would intervene in His
sovereignty and might. He would crush His enemies

liv. — ux.

316 THE BOOKS OF THE BIBLE.

and judge the isles ; so that His name should be feared
throughout the whole earth. The Redeemer should
come to Zion and to those that turn from transgression
in Jacob. Blessing should then be permanent, and the
presence of the Holy Spirit abide with the seed of
Jacob for ever.

Chapter lx. gives us the condition and the glory of
Jerusalem in that time of blessing : all of the people
thus spared would be righteous.

Chapter lxi. As chapters l.-liii. presented Christ in
His sufferings, chapter lxi. exhibits Him in the full
grace of His Person concerned in the blessing of Israel.
The three preceding chapters had revealed the judg-
ment and the intervention of Jehovah, at the same
time pointing out the Redeemer. We have seen the
same principle in the structure of the prophecy from
chapter xl. to the end of chapter xlviii., as in the last
series. Then in chapter xlix. the Messiah is specially
introduced. So He is here from the beginning of
chapter lxi. to verse 6 of chapter lxiii. But there is a
progress necessarily accompanying the introduction,
in the last series of chapters, of the Person of Christ
as the principal subject of Jehovah's pleadings. We
see that it is Jehovah Himself who is Christ, and

Christ who is Jehovah. "Wherefore, when I came/'
is the inquiry, "was there no man?" Hence also there
is the difference between the moral sins of Israel
against Jehovah, and the rejection of Himself in the
Person of the Messiah, which we have seen so clearly
pointed out in chapter 1. So also with respect to the
repentance of the Jews. In the former chapters the
law is written in their hearts ; they turn away from
iniquity ; they trust in Jehovah ; they hearken to the
Spirit of prophecy, to the servant of Jehovah ; they are
delivered. But when they shall see their Redeemer in
glory, then it is that the true repentance, the deep
affliction, shall take place at the sight of Him whom

ISAIAH. 317

they have despised and rejected, and who in His grace
has borne their iniquities.

Chapters Ixi., lxii,, appear to me too plain to need
much remark. The manner in which the Lord stopped
in the middle of verse 2 (chap. Ixi.) will be observed,
the time for the fulfilment of the last part of the verse
not being yet come. But He could set before them
that which applied to His own Person in grace.

Chapter lxiii. 1-6. We find again here the terrible
judgment of chapter xxxiv. executed by Jehovah (or
rather having been already executed, for He returns
from it). The result is the peace and blessing which
we have just seen described in chapter Ixii.

From verse 7 of chapter lxiii. we have the reasoning
of the Spirit of prophecy in the mouth of the remnant,
or perhaps that of the prophet, putting himself in that
position. And in chapters lxv., lxvi., we find Jehovah's
answer. Nothing can be more affecting than the way
in which the Spirit lends Himself to the expression of
all the feelings of a faithful Israelite's heart; or rather
in which He gives a form to the sentiments of an
afflicted but trusting heart, recalling past kindnesses,
overwhelmed by the present distress, acknowledging
the hard-heartedness and rebellion of which they had
been guilty, but appealing to the unchangeable faith-
fulness of God's love against the judicial blinding and
hardening which the people are under. If Abraham
acknowledged them not, God was their Father. Where
was His strength, His tenderness, His mercies ? Were
they restrained ? Faith recognises through all things
the link between the people and God ; it acknowledges
that God prepares for those that wait on Him things
beyond man's conception* — that He meets those who

* The difference between this and gospel knowledge as made
by Paul (1 Oor. ii.) is striking, often quoted for just the contrary.
These things, he says, have not entered into man's heart, but

lx.— ^xiy.

* * 4 ' t * a j I i

318 THE BOOKS OF THE BIBLE.

walk uprightly ; and it confesses that the state of
Israel is quite different — that they are sinners not
even seeking His face. But the affliction of His people,
the disastrous condition into which sin had brought
them, is to faith a plea with God. Whatever had
happened, the people were to faith as the clay, and
Jehovah the potter. They were His people; their
cities, the cities of Jehovah. The house in which their
fathers had worshipped was burnt up, and all was laid
waste.

The next two chapters give us a full revelation of
the dealings of God in answer to this appeal. First of
all, God, through His grace, had been sought after by
others. He had made Himself known to those who
were not called by His name. The infinite and sove-
reign grace of God had sought out the poor Gentiles.
At the same time, with infinite patience, He had
stretched forth His hands to a people who would not
have Him — to a people who provoked Him continually
in the grossest manner. And now He declares His
mind. The people that forsook Him shall be judged ;
He will number them with the sword ; they shall bow
down to the slaughter. But there shall be an elect
remnant in grace — the servants of Jehovah, who shall
be spared and blessed. (Vers. 11, 12, 8, 9, 13, 15.)
Jehovah would then introduce an entirely new order
of things, in which the truth of His promises should be
acknowledged, and the former things should be quite
forgotten — new heavens and a new earth, not as yet
with respect to the physical change, but the moral
order of which should be entirely new. It should not
be only a new order of things on the earth, which the
power of evil in the heavens might spoil, as in former
days; the state of the heavens themselves should be

God has rtvealed them unto us (Christians) by His Spirit ; so at
Jjie end pf the chapter, " but we have the mind of Christ."

ISAIAH. 319

<

new. We learn elsewhere that Satan will have been
cast out, and his power there gone for ever.* Indeed,
this would have been the occasion of the last terrible
trials in Jerusalem. But now Jerusalem should be
blessed in the earth, and her people should enjoy the
gifts of Jehovah in as long a life as that of men before
the flood. A man of a hundred years old should be a
child ; and if any one should die at that age, he must
be looked upon as cut off by the curse of God. God
would always grant the prayers of His people. Peace

should be established, and there should be no evil in all

His holy
Jews.

the

Chapter lxvi speaks of the judgment that introduces
it, and consequently gives us more historical details.
The temple is rebuilt in Jerusalem (ver. 6), but Jehovah
does not own it, man alone being concerned in its
building; neither does He acknowledge the sacrifices
offered in it. He looks to the meek and contrite spirit.
There were some who mocked at the hopes of these,
and said mockingly, " Let Jehovah display his glory ;"
but He will appear to their confusion, and for the
blessing of those who waited for Him. Zion sh*ll
suddenly be as the mother of a people, blessed in
Jehovah and comforted. The remnant is thus dis-
tinguished in these two chapters in the most explicit
manner.

Let us retrace here the use of the word servant.
First of all it was Israel; then Christ Himself, the
only true servant amidst this people; afterwards the
remnant who hearkened to His words as the Servant,
or Spirit of prophecy, For the Spirit of prophecy is

* Hence, when the Lord enters into Jerusalem as Jehovah
Messiah, it is said (Luke xix. 88) "peace in heaven,"

320 THE BOOKS OF THE BIBLE.

the testimony of Jesus. The latter are called servants
here: they shall be comforted in Jerusalem, as one
whom his mother comforteth ; and the hand of Jeho-
vah shall be known toward His servants, and His
indignation toward His enemies. For He shall come
and execute judgment against all flesh. Salvation has
been made known to all flesh. And now Jehovah shall
plead in judgment with all flesh. The unbelieving and
idolatrous Israelites shall be there, confounded with
the nations, all of whom God will assemble, who shall
come and see His glory. He will execute judgment
on the multitude by fire and by His sword. But there
shall be some who through grace will escape. God will
send these to the distant nations who have never seen
His glory nor heard His fame. There is no question
here of the election by grace for heaven. They will
declare (not that grace, but) the glory which they have
seen ; and the nations will bring back the dispersed of
Israel, as an offering to Jehovah in His holy mountain,
And the seed of Jacob, and the priests whom Jehovah
shall choose, shall be as the new heavens and the new
earth before Jehovah, and all flesh shall come to
worship before Him. Those who have been the objects
of Jehovah's judgments, who have transgressed against
Him, especially it seems to me the apostate Jews, shall
be an abiding testimony of Jehovah's terrible judg-
ment. For if the full blessing of His presence shall
shine upon His people, it is the principle of judgment
that brought it in and that maintains it.

There remains a general remark to be made here.
The sinful condition thus judged existed in the days
of the prophet. The patience of God bore with it, but
the principle that brought in judgment was there.
(Witness chap, vi.) Until the rejection of Christ, and
in a certain sense until the reception of Antichrist
coming in his own name, the evil is not fully consum-
mated, nor the final judgment executed. But already

ISAIAH. 321

in Ahaz the occasion had been given for pronouncing
it. Thus, the occasion being in this manner given, the
whole condition of Israel, the grace that received the
Gentiles, the nothingness of forms and ceremonies — in
a word, all the great moral principles of truth are laid
down in this part of the prophecy ; and we see Stephen,
Paul, the Lord Himself, making use of passages that
speak of these principles, applying them to the times
in which thev lived : the Lord, to the hardened state
of the people ; Stephen, to the unprofitableness of an
already judged system ; Paul, to the Jews 3 state of con-

demnation, and to the manifestation of grace to the

Gentiles. What remains is the accomplishment of the
^reat result, in which these things shall be demon-

strated to the world by the judgment and the sovereign

blessing of God.

As to the coming of Jesus in humiliation, we have
seen it as clearly revealed as His coming in glory. In
short, all the ways of God in the government of His
people, with respect to their conduct under the law, to
the promises made to the house of David, and at last
to their treatment of Christ — Jehovah in humiliation
amongst His people — the government, I repeat, and the
ways of God towards Israel in all these respects, are
developed in the clearest and most wonderful manner
in the course of this prophecy.

But the judgment pronounced now by the prophet
the patience of God suspended nearly 800 years. It
was only accomplished when they rejected Christ.

VOL. II.

V

JEREMIAH.

The Book of the Prophet Jeremiah has a different
character from that of Isaiah, It does not contain the

same development of the counsels of God respecting

1

this earth that Isaiah does. It is true, that we are
told many things in it concerning the nations ; but it
is principally composed of testimony addressed im-
mediately to the conscience of the people, on the
subject of their moral condition at the time the
prophet speaks, and with an eye to the judgment witl
which they were threatened. Judah had forsaken
Jehovah ; for their repentance under Josiah was but a
fair appearance, and under the kings that succeeded
him *.heir degradation was complete. The prophet's
heart was overwhelmed with grief, because of his
love for the people ; at the same time that he was
filled with a deep sense of their relationship with the
Lord. The sense of this produced a continual conflict
in his soul between the thought of the value of the
people as the people of God, and a holy jealousy for
the glory of God and His rights over His people —
rights which they were trampling under foot. This
was an incurable wound to his heart. He had pleaded
for the people, he had stood in the breach for them
before Jehovah; but he saw that it was all in vain:
the people rejected God and the testimony that He
sent them. God Himself would no longer hearken to
prayer made for Israel. Jeremiah prophesies under
this impression : a sorrowful task, *ndeed, and one
which made the prophet truly a man of sorrow. And
although he could always say that, if the people

JEREMIAH. 323

repented, they would be received in grace, he well
knew that the people had even no thought of re-
penting. Two things sustained him in this painful
service : (for what could be more painful than to
announce judgment for their iniquities, to a people*
beloved of God ?) first of all, the energy of the Spirit
of God, which filled his heart and compelled him to
announce the judgment of God, in spite of contradic-
tion and persecution ; and then the revelation of the
people's final blessing according to the unchangeable
counsels of God. After this brief notice of the spirit
of the Book of Jeremiah, the proofs and details of
which we shall find in going through his prophecies,
let us now examine these in succession.

It is well known that the order of the prophecies in
the Septuagint is different from that in the Hebrew
Bible. But I see no reason for not receiving the
latter. There is no doubt that it does not preserve
the chronological order. The names of the kings* in
the successive chapters clearly prove this. But it
appears to me that, where there is chronological con-
fusion, the subjects are classed, and that according to
the mind of the Spirit.

The first twenty-four chapters have rather a different
character from those that follow. To the end of chap-
ter xxiv. it is a reasoning, a moral pleading with the
people. In chapter xxv. there is a formal prophecy of
judgment on divers nations by the hand of Nebuchad-
nezzar. And afterwards we find prophecies much
more distinct from each other, and connected with
historical details.

Chapters xxx.-xxxiii. contain promises of assured
blessing for the last days. From chapter xxxix. it is
the history of that which followed the taking of
Jerusalem, and the judgment of Egypt and Babylon.

* In chapter xxvii. "Jehoiakim" should be " Zedeldah." (See
verse 12 and chapter xxviii. 1.)

324 THE BOOKS OF THE BIBLE.

We will now state the different distinct prophecies ;
chapter L, chapters ii.-vi., chapters vii.-x., chapters
xi.-xiii., chapters xiv., xv., chapters xvi., xvii., chapters
xviii.-xx., chapters xxi.-xxiv., chapter xxv., chapter
xxvi., chapter xxvii. (ver. 1, read Zedekiah instead of
"Jehoiakim"), chapter xxviii., chapter xxix., chapters
xxx., xxxi., chapter xxxii., chapter xxxiii. (this last,
however, is connected with the preceding one) chapter
xxxiv., chapter xxxv., chapter xxxvi., chapters xxxvii.,
xxxviii., chapter xxxix., chapter xl.-xliv., chapter xlv.,
chapter xlvi., chapter xlvii., chapter xlviii., chapter
xlix. verses 1-6, 7-22, 23-27, 28, 29, 30-33, 34-30 ;
chapter 1., li. Chapter Hi. is not written by Jeremiah.

There can be nothing more striking in the way of
deep affliction than that of the prophet. He is dis-
tressed ; his heart is broken. One sees too that God
has made choice of a naturally feeble heart, easily cast
down and discouraged (even while filling it with His
own strength), in order that the anguish, the com-
plaints, the distress of soul, the indignation of a weak
heart that resents oppression while unable to throw it
off or overcome it, being all poured out before Him,
should bear testimony against the people whose in-
veterate wickedness called for His vengeance. The
affliction of Christ, whose Spirit wrought that of
Jeremiah, was infinitely deeper ; but His perfect
wm union with His Father caused all the anguish,
diat in Jeremiah's case broke out into complaints, to
be in secret between Jesus and His Father. It is very
rarely expressed in the Gospels. He is entirely for
others in grace.* Tn the Psalms we see more of His

* Compare Matthew xxvi. where this is brought out in the
most striking way. It is very precious to see both this perfect
result in Christ and at the same time all that He felt in His
heart as man, both as sensible to circumstances without and so
deeply exercised within. Perfect exercises within produce per-
fect quietness in walk without, tor in both God is fully brought

JEREMIAH. 325

feelings. In Jeremiah's ease, it was proper that the
anguish of the 'faithful remnant should be expressed
before God. The absolute perfection of the Lord
Jesus, and the calmness which, through the presence
of God, accompanies His perfection in all His ways,
allowed of no complaint, whatever might be the
inward anguish of His heart. He thanks in the same
hour that He can justly upbraid. Sympathy for others
became the position of Jesus. We see that our pre-
cious Lord never failed in this.

But it was equally becoming that the outpouring of
heart of the faithful, who needed this sympathy,
should be expressed by the Holy Ghost. It is not
that there was no weakness in the heart that poured
itself out ; but if the Spirit lays it open, it is evident
that He must express it as it is; otherwise it were
useless and false. Consequently Jeremiah enters much
more personally into his prophecies than an}^ other
prophet.* He represents the people in their true
position before God — such as God could recognise, as
being before Him in this character — in order to see
whether, receiving from God that which applied to
this position, and expressing the sentiments inspired
by such a position, it was possible to reach the con-
science and win the heart of the people ; always:
remembering that these sentiments were expressed
according to the Spirit, and accompanied by the most
direct and positive prophecies of that which God
would bring upon the people. It is to be observed
also, that a great part of that which was written was

in. If we avoid the full dealing with the matter with God, the
heart cannot act for Him as if all were disposed of : and that is
peace in action. Yet how precious to see the reality of Christ's
human nature in all the intimate exercises of His spirit.

* There is something analogous in Jonah. But there the cir-
cumstances of the prophet are an episode, and are not connected
with the testimony he bore, unless by the single principle of grace.

326 THE BOOKS OF THE BIBL&

not addressed in the first instance to the people, but to
God. This position of Jeremiah's, as t}ie representa-
tive before God of the true interests of the people, or
of the remnant, causes him to be looked at sometime*
as though he were Jerusalem itself, and, at other times,
as a remnant separated from it and set apart for
God.

But these points will be better understood by ex-
amining the passages which bring them into notice.
The period during which Jeremiah prophesied was of
considerable length, and embraced the whole time of
Israel's decline, from the year after that in which
Josiah began to cleanse Jerusalem and all the land,
until the final destruction of Jerusalem by the army
of the Chaldeans ; and even a little while after in
Egypt, a period of more than forty years — a period
throughout of distress and anguish. For although
Josiah was a godly king, the reformation of the people
was only an outward one, as we shall see. So that
the anguish of one who saw with God was so much
the greater on account of this appearance of piety.
" And Jehovah was not turned away from his fierce
anger, because of the sins of Manasseh." Nevertheless
the prophet distinguishes between the two periods,
that is, the reign of Josiah, and that of his successors.

Excepting in chapters xxi.-xxiv. there are no dates
for the first twenty-four chapters. It is probable that
they were mostly given under Josiah's reign. They
contain moral arguments, the expression of the pro-
phet's sorrow of heart, and solemn warnings of the
coming invasion from the north. The four chapters
I have specified have no chronological order, and are
probably composed of prophecies given at different
periods. They contain the judgment of the different
branches of the house of David successively, as well
as that of the false prophets who deceived the people.
They end by declaring the fate of the captives in

JEREMIAH. 327

Babylon, and of those that remained with Zedekiah in
Jerusalem — the two very different from each other.

In chapter i the prophet is established in his office,
to which he had been appointed by Jehovah, even
before his birth, that he should carry His word unto
the nations. But Jeremiah's fears are immediately
manifested. The Lord encourages him by the assur-
ance of His presence. He puts His words into his
mouth, and appoints him as prophet over the nations
to root out and to plant. Two visions are shewn him,
which contain the summary of the prophetic charge
communicated to him, and announce that Jerusalem
shall soon be stricken by the kingdoms of the north.
Under these circumstances Jeremiah is set before a
rebellious people, who will strive against him. Never-
theless he must declare everything; and as the Lord
had before encouraged the prophet, He now adds to
the encouragement, in order to enforce it, a threat in

ely, that, if through

drew back from his commission, the Lord would be-
come a greater cause of fear, and would break him to
pieces before those of whom he was afraid. But if he
fulfilled his appointed task, Jehovah would be with
him. Verses 6-8, 17, 18, shew the great fearfulness
of the prophet's spirit, which needed to be thus

Jehovah
Chapter ii. contains a most touch

but

people at Jerusalem
deserves the heart's serious attention. It testifies in
the most striking manner to the kindness and tender
love of the Lord. Only that we have here only the
comparison of what they had originally been as planted
by the Lord, and His

coming oi tne Lord. Christ

O

: God

it further on: but

bility under God

I., IL

328 THE BOOKS OF THE BIBLE.

touching ways of grace with them is much more fully
brought out, and final blessing is spoken of in the
following chapter.

Chapter iii. has the same character; indeed it is
the continuation of the same address ; but it contains
details of Israel's and Judah's behaviour, and pro-
claims the restoration of Israel by sovereign goodness,
and the blessing of the last days on their return to

God. Remark only that, before the pleading with

Israel for their folly, what the Lord first notices is
that there was no seeking Himself, no longing after

Him : no people nor priests said, "Where is Jehovah?"
For judgment being executed on Israel, God can allow
His heart to flow out in the testimony of grace. This

necessarily gives a place also to Judah, as the two are

to be united. The end of the chapter enlarges, in a
very affecting manner, on the spirit that grace will
produce in Israel when they are brought back, and on
the manner in which the Lord will receive them. In
verses 23-25 the prophet confesses the people's con-
dition at the time in which he spoke. It is in this
chapter that we have the solemn revelation, that as
far as the people were concerned, the reformation
under Josiah was but hypocrisy. These two chapters
form a kind of general introduction, shewing the ways
and judgment of Israel and Judah, and their restora-
tion by grace. The first chapter had been the ap-
pointment of Jeremiah to the prophet's office.

Chapter iv. resumes the subject of chapters ii., iii.,
and, applying it at that time to the people, tells them
that, if they return, it must be unto the Lord Himself

that neither forms nor half-measures would be of
any use. After verse 4 the prophet announces the
certain judgment of God, which should come from the
north, and fall upon Jerusalem in destruction.

In chapter v. the sin and iniquity are shewn to be
universal : rich and poor, all are alike. And " Shall

JEREMIAH. 820

not I visit for these things ? saith Jehovah." Never-
theless He will not destroy entirely. The source of
evil, or, at least, that which maintains it, is pointed
out. The prophets prophesy falsely, and the priests
bear rule by their means. Chapter vi. continues the
testimony, but gives also the position of Jeremiah in
the midst of all this evil. In verses 11-26 the
judgment is plainly announced. The conduct of the
false prophets is again marked. In both these chap-
ters the coming of Nebuchadnezzar in judgment is
evidently declared.

Chapter vii. begins a new prophecy, contemplating
especially the temple, which, instead of being a pro-
tection (as the people, without conscience, would have
it), was become a further demonstration of their
iniquity. They were to remember Shiloh ; for the
house of God should likewise be overthrown. Judah
should be cast off, as Ephraim had been, and God
would hear no intercession for His people. He re-
quired obedience and not sacrifice, and if the people
came into His house while they were practising
idolatry, they did but defile it. But Israel had less
understanding than the birds of the heaven, which at
least knew their appointed times, while Israel knew
not the judgment of Jehovah. (Chap, viii.)

From verse 18 to verse 2 of chapter ix. the prophet
lays open the depth of . his grief. From verse 3 of
chapter ix. he proclaims judgment — a judgment which
shall also visit the nations around. And in view of
these judgments he exhorts every man not to glory in
man, but in the knowledge of Jehovah. (Vers. 23, 24.)

In chapter x. the idols and the vanities of the
nations are put in contrast with Jehovah. In verses
19-25 we have the affliction of the prophet, speaking
of the desolation of Jerusalem as though he were
himself the desolate city, and praying to God that His
dealings might be only chastisement, and not excision.

III.-X.

330 THE BOOKS OF THE BIBLE.

The reader will do well to observe that the repetition
of God's pleadings with Israel (although these plead-
ings, while varied in their character, need little remark
to make them understood) is the most touching proof
of the kindness of God, who multiplies His appeals to
a rebellious and perverse people, " rising up early," aa
He expresses it, to protest unto them.

Chapter xi. suggests some observations. God ad-
dresses Himself again to Israel on the ground of their
responsibility, reminding them of the call to obedience,
which had been addressed to them ever since their
coming out of Egypt. God was about to bring on the
people the evil with which He had threatened them.
Jeremiah is not to intercede for them. Nevertheless
He still calls Israel His " beloved ;" but, being cor-
rupted, what had she to do in His house ? Whatever
she might have been to Him, judgment was coming.
At the end of the chapter Jeremiah takes the place of
the faithful remnant who have the testimony of God.
His position continually reminds us of the Psalms.
We see the working of the Spirit of Christ often clearly
expressed, but sometimes, it appears to me, in expres-
sions more mingled with Jeremiah's personal position,
and thereby less deep and less akin to the sentiments
of Christ, although the same in principle with the
Psalms. Jeremiah, on account of his faithfulness and
his testimony, was exposed to the machinations of the
wicked. Jehovah reveals these things to him ; and,
according to the righteousness which characterises the
condition of the remnant, he calls for the vengeance of
God.* This will be the means of deliverance for the

* Eighteousness characterises the saint as well as love, and has
its place where there are adversaries to that love and to the bless-
ing of the loved people. It is the Spirit of prophecy, not the
gospel, no doubt because prophecy is connected with the govern-
ment of God, not with His present dealings in sovereign grace.
Hence in the Revelation vengeance is called for by the saints.

JEREMIAH. 331

remnant. He announces the judgment of these wicked
men by the word of Jehovah. In Psalm lxxxiii. the
same principles will be found, and the same wickedness
in God's enemies; only there, these enemies are Gentiles,
and the range of thought is wider. Israel and the
knowledge of Jehovah are the object of the prayer in
that psalm. Compare also chapter ix. and Psalm lxiv.
Here there is more intercession on Jeremiah's part ; the
psalm speaks of judgment. Compare also Psalm lxix.
6, 7, and Jeremiah xv. 15. The words of the psalm
being from the mouth of Christ Himself, the request is
for others and infinitely more touching. This com-
parison of passages will help in understanding the
relationship between the position of Jeremiah and that
of the remnant described in the psalms. We may also
compare Psalm lxxiii. with the beginning of chapter
xii. This last chapter forms a part of the same pro-
phecy as the preceding one. Jeremiah pleads with
God on the subject of these judgments, but in a humble
and submissive manner, which God accepts by making
him feel (a painful necessity) the evil of the people
more deeply. At the same time He sustains the pro-
phet's faith by the personal interest He manifests in
him. God makes him understand that He has for-
saken His inheritance : the state of things was therefore
no longer to be wondered at. At the same time He re-

veals His purposes of blessing to His people, and even
to the nations among whom they will be dispersed,* if
these nations would learn the ways of Jehovah.

*•*

time

His people, and the bond of His faithfulness which cannot
broken. He calls the nations, that surround the inheritance He
had given to His people, His neighbours. We see also the setting
aside of all that national system of which He had made Israel
the centre, and which falls when Israel, the keystone of the arch,
is taken awaj f . (Ver. 14.) Afterwards, these nations are re-
established, as well as Israel, and blessed if they acknowledge
the God of Israel. The Lord Christ will re-unite the two things

XI., XII.

332 THE BOOKS OF THE BIBLE.

Chapter xiii., bringing to mind how God had bound
Israel to His heart, announces the terrible judgment
with which the people shall, as it were, be drunken ;
and, on the ground of this judgment, calls them to
repentance. He relates their hopeless evil, and the
unfeigned grief of the prophet at their obstinacy.
Compare Luke xix. 41. This zeal for Jehovah's glory
against the evil and the people who dishonoured Him,
and touching affection to them as Jehovah's people, is
everywhere a striking mark of the working of the
Spirit of Christ. Compare Moses (Exodus xxxii.
27, 28, 31, and sequel); so Paul (Rom. ix. ; 1 Thess.
ii. 15, 16): only here, under grace, there is no
call for judgment ; so even Christ Himself. (Compare

Matt, xxiii. 31-37.)

Chapter xiv. refers to a famine which took place in
the land. The desolation of Jerusalem by the sword

and by famine is again declared. But observe here the

touching intercession of verses 7-9 ; and again in verses
17-22, the deep affliction of the Spirit of Christ which
expresses itself in the prophet's mouth. " For in all
their affliction he was afflicted." Observe also another
element of their condition, pointed out by the Apostle
Peter, and by the Lord Himself, with reference to the
last days — namely, false prophets.

The beginning of chapter xv. is an answer to the
close o f chapter xiv. ; but the instruction and the

— the universal headship of man, and the union of nations round
Israel as a centre — in His Person. He will be the one Man to
whoni the whole dominion is given ; and Israel, as well as the
various nations with their kings, shall be re-established, each in
his own land and his own heritage (as before the time of Nebu-
chadnezzar), with the exception of Edom, Damascus, Hazor, and
Babylon herself ; that is to say, those nations which occupy
Israel's territory, and Babylon which had absorbed and taken the
place of all the others, and which must disappear by the judg-
ment of God to give them their place again. (Compare chapter
xlvi. and the following chapters.)

JEREMIAH. 333

principles it contains are very remarkable. Jehovah
declares that if Moses and Samuel (whose love for
Israel, and faith in intercession for them, were un-
equalled among all the servants of God who had stood
before Him on their behalf) — if these two beloved
leaders of the people were there, yet God would not
accept Israel. Who should have pity on them ?
Jehovah Himself forsakes them. From verse 20 we
find the true position of the remnant in such a case :

a most touching instruction for ourselves !

Poor Jeremiah complains of his lot, among a people
whose sorrows he bore on his heart, while at the same
time enduring their causeless hatred. We see in
verses 11-13, that he represents the people before
God, but yet that the faithful remnant are separated
from the mass of the wicked. From verse 15 they
present themselves in this separated position to God,
bearing at the same time all the pain of the nations
wound, even while asking vengeance on the wicked,
the adversaries of the truth. In reply, precise directions
are given for the walk of one who is faithful in such a
position. The word of God, eaten and digested in the
heart, is the source of this position. (Yer. 16.)

Instead of sharing the spirit of the enemies and the
mockers, who rejoiced in the abominable and hypo-
critical state of those who bore the name of God's
people, the effect of the word in the heart was no doubt
to separate from this condition of the people, but to
isolate the godly one, as though he were himself the
object of God's indignation, as being himself the people.

The word, which revealed the relationship between
God and the people, and shewed them their privileges
and their duties, caused the faithful to judge the state
of the people, and to feel all the consequences of this
state as the judgment of Jehovah — a judgment so much
the more terrible to his heart from his feeling how
close a hand of affection and hlessing from God was

XHI.-XV.

334 THE BOOKS OF THE BIBLE,

the normal condition of the people. " Thou hast filled
me with indignation" (vers. 17, 18) is the prophet's

language.

In verses 19-21 the precise instructions of God with

respect to this condition are given. God also addresses

Jeremiah as though he were the people whom he thus

represented in spirit before Him, and, at the same

time, according to his individual faith. He says, first

of all, " If thou return, then I will bring thee again,

and thou shalt stand before me." This open door
open till man shuts it — is always in the ways of God,
although He well knows that man will not profit

by it.

Is this all that is to be done while it is called to-day
and the door is open, to call on the rebellious people to
return ? No : there is something else for the faithful
to do : and this is the second leading principle : " If
thou separate the precious from the vile, thou shalt be
as my mouth." In the midst of the ruin caused by the
rebellion of God's people, this is the especial work of
one who is faithful, who is imbued with the word.
The desire of his soul being the reproduction of this
word, and of the affections of God revealed in it, can
he reject the people in a mass as wicked ? That cannot
be. Can he accept them in a condition of rebellion,
which is so much the worse because thev belong to
God ? This he cannot do either. He must learn to do
that which God does — take account of all that is good,
and, if it is too late to preserve everything, never con-
demn that which is of God. The penetrating eye of
God never loses sight of this. The affections of the
prophet are fixed upon it also.

But God has His own thoughts, and He acts accord-
ing to His own will ; He lays hold of that which is
precious, owns it, and separates it from that which is
vile. This is not precisely the judgment of God re-

specting evil ; but when the judgment is imminent on

JEREMIAH. 335

account of the evil, the energy of the Spirit and the
power of the word lead us to attach ourselves to the
good, to discern it, to separate it from the evil, before
the judgment comes. If Satan can, he will mingle
them together. Those who know how to separate them
shall be as the mouth of God. God will do it in judg-
ment by smiting the evil : in the faithful the Spirit of
God does it by separating the precious from the vile.

The third principle is, that, when once separated
from the path of the rebellious by this spiritual intel-
ligence, there .must not be a moments thought of re-
turning to them. "Let them return unto thee, but
return not thou unto them." Finally, in this position,
Jehovah will make the faithful like a wall of brass.
The rebels, who boast of being called the people of
God, fight against His faithful servant, but shall not
prevail, because Jehovah is with him. Deliverance is
promised to Jeremiah.

All this, while having its immediate application to

the prophet, is most valuable instruction for us in the

principle which it contains, to direct us in similar

times. Patience is required, but the path is clearly

marked out. There is always an open door on God's

part; the separation of the precious from the vile

makes us like the mouth of God ; a positive refusal,

when thus placed, to return to the unfaithful: such

are the principles that God has here established. The

word received in the heart is their source. At the

same time the effect is very far from contempt of the

fallen people ; on the contrary, the heart of the faithful

takes upon itself all the grief of the position in which

the people of God, or those who publicly stand as such,
are found.

In chapter xvi. Jehovah teaches Jeremiah to avoid
all family relationships with this people, and to cease
from all testimonies of interest in what was going on
among them. For He Himself had entirely broken off

XV., XVI.

336 THE BOOKS OF THE BIBLE.

with them, and would cause all His testimonies to
cease among them, and would drive them out of the
land. But, after all, through the greatness of the evil
which He would bring upon them, He would cause
their deliverance out of Egypt to be forgotten in their
yet greater deliverance from this evil. For at length
God will pardon and comfort His people. But before
this He will recompense their iniquity. Afterwards
the Gentiles themselves shall come and acknowledge
the true God, the God of Israel.

Chapter xvii. The great thing, amidst all that was
going on, was to trust in Jehovah. He who, failing in
this, made flesh his arm. should not see when good
came. Meantime the fire of God's anger was kindled
and should not be quenched. How could a wicked and
deceitful heart be trusted ? The Lord searches it, to
give every one according to his ways. The prophet, in
the name of the people, casts himself upon Jehovah ;
and, on account of the wickedness of the adversaries
who mocked at God's testimonies, he appeals to God.
He had not desired the woeful day which He an-
nounced; neither was it by his own choice that he
forsook the peaceful duties he owed the people to
follow God in this testimony. He entreats God, whose
terrible judgments were to scatter the people, not to be
a terror unto him. God was all his hope in the day of
evil. What a picture of the condition of the remnant
in the last days ; and, at all times, of the portion of
one who is faithful, when the people of God will not
hearken to his testimony ! Nevertheless, it being still
called To-day, God in His long -suffering opens the
door of repentance to the people and to their king, if
they have ears to hear.

In chapter xviii. this principle is fully demonstrated
before the people. (Vers. 1-10.) But the people in
despair as to God, in the midst of their boldness in
evil and in contempt of His marvellous patience, give

JEREMIAH. 337

themselves up to the iniquity by which Satan deprives
them of their hope in God. God announces His judg-
ment by the prophet, whose testimony provokes the
expression o£ the confidence felt by a hardened con-
science in the certainty and immutability of its privi-
leges, and of the blessings attached to the ordinances
with which God had endowed His people, and to which
He had outwardly attached these blessings, which
maintained their relationship with Him, What a
dreadful picture of blindness ! Ecclesiastical influence
is always greatest at the moment when the conscience
is hardened against the testimony of God ; because
unbelief, which trembles after all, shelters itself behind
the presumed stability of that which God had set up,
and makes a wall of its apostate forms against the

God whom they hide, attributing to these ordinances
the stability of God Himself. Conscience says too much
to allow the unbeliever any hope of standing well with
God, even when God opens His heart to him. " There
is no hope," he says ; " I will continue to do evil ; more-
over, the law shall not perish from the priest, nor
counsel from the wise ; nor," he adds (the false prophets
having the ear of the people), "the word from the
prophet." The warning which this chapter contains
appears to me very solemn. I can scarcely imagine a
more terrible picture of the professing people's condi-
tion. The prophet asks for judgment upon them. This
is in the spirit of the remnant trodden down by the
wickedness of the Lord's enemies.

Chapters xix. and xx. shew us the judgment of Jeru-
salem announced in terms that require little explana-
tion; and we have in chapter xx. a sample of the
opposition of the priests, and of Jeremiah's sufferings.
But this does not prevent Jeremiah's denouncing the
priest himself, and repeating that which he had said of
Jerusalem. Nevertheless we see the effect of these
sufferings on his heart. He was compelled, as it were,

VOL. II. XVII.-XX. Z

338 THE BOOKS OF THE BIBLE.

by the Lord to bear this testimony. He has not (and
it is the same with the remnant) the willing spirit that
rej oices in tribulation by the power of the Holy Ghost.
He was the subject of constant mockery. They
watched for his halting, so that he would gladly have
been silent ; but the word of Jehovah was like fire in
his bones. Alas ! we understand all this — the deep
iniquity of the men who are called the people of God ;
the way in which the feeble heart recoils before this
iniquity, that has neither heart nor conscience; and
how on these occasions the word is too strong in us to
be shut up in our heart. Nevertheless with all this
fear he had also the consciousness that Jehovah was

with him, and he again asks for vengeance (which, in

fact, is deliverance, and the only deliverance of those
who have the testimony of Christ in such a position).
This deliverance is celebrated in verse 13 ; but in

verses 14-18, we see to what a point personal grief

may drive those who are subjected to such a trial as
this.

See the same thing in Job — a picture of the same
condition, that is to say, of a soul tried by all the
malice of Satan, without the full knowledge of grace,
in the sense of its own nothingness, and in the forget-
fulness of self. This will be precisely the state of the
remnant in the last days. Christ is the model of per-
fection in what answered to these circumstances of
trial, the reality of which He thoroughly experienced
and felt, when He had yet to undergo for others what
laid the foundation of grace for them.

Chapters xxi.-xxiii. On the occasion of Zedekiah's
request to Jeremiah to know if the Lord would inter-
fere in favour of the people against Nebuchadnezzar,
the Spirit of God has brought the testimonies together
that were given with respect to all the members of
David's family who presided, so to say, at the ruin of
Jerusalem — Jehoahaz (chap, xxii 10), Jehoiakim (vers,

JEREMIAH. 339

13-19), Jeconiah (vers. 20-30). The judgment of
Zedekiah had been pronounced (chap, xxi.) ; and after
having declared, as we have seen, that the door was
always open to repentance, and that blessing always
attended a godly walk (chap. xxi. 12 ; xxii. 1-5), judg-
ment is again pronounced, and a sentence from God
upon the different kings. Finally (chap, xxiii.) the
expression of Jehovah's indignation against these evil
pastors gives rise to the declaration that He will raise
up a Shepherd after His own heart, namely, the true
Son of David, the Messiah. The just indignation and
the judgment of God are expressed in the strongest
terms.

Two things attract our attention in chapter xxiv.
First, submission to the judgment of God when He
executes it is the proof of intelligence in His word — of
real spirituality. Want of faith leans, not on the sta-
bility of the promises, but, under pretext of the pro-
mises, on that of the ordinances and of the men who
enjoy them. Those who submit to this judgment of
God upon the unfaithfulness of man (a judgment which
leads to the enjoyment of these promises, and operates
to the setting aside of ordinances, the stability of which
God had not guaranteed ; but in connection with which
man would, if faithful, have enjoyed the promises)
those, I repeat, who submit to this judgment, shall
enjoy the full and entire effect of these promises, to
which it is impossible that God should be unfaithful.
The second thing to be remarked is that, when God
would encourage the faith of those who submit to His
judgment (being led by this submission to a holy con-
viction that man has deserved it), God stops at nothing
short of the full and entire accomplishment of the
promises, which depend on His faithfulness, whatever
may have been the unfaithfulness of man — an accom*
plishment which can and shall be enjoyed solely by
means of a work of God in man, that will bring him

xxi -xxiv.

* * . i

340 THE BOOKS OF THE BIBLE.

into a condition suitable to this accomplishment. (See
vers. G, 7.) The position of the people at the time of
Jeremiah's prophecies furnished an evident opportunity
for the development of these two principles; for the
people and the house of David had entirely failed in
their faithfulness to God. It is very afflicting, and

very humbling, when we are obliged to confess that
God's enemies are in the right. The only comfort is
that God is in the right (Ezek, xiv. 22, 23), and that
in the end He cannot fail to accomplish His gracious
promises.

Chapter xxv. closes, so to say, this part of the
prophecy with a general summary of God's judgments
on the earth, giving it into the hand of Nebuchad-
nezzar. The immediate application to events already
accomplished does not offer much difficulty; but we
shall find a good deal, if we would bring in also an
allusion to the last days. Israel, to whom the door had
always been held open, is first judged. The chapter
begins by announcing the judgment of God upon Jeru-
salem, because she had refused to hear the call to
repentance which had been addressed to her during
twenty-three years. And here let us notice the hard-
ness of the people's heart, stubborn in evil, and refusing
to bow the neck to God's testimony, in spite of all the
pains God took, if we may so speak, to warn them.
And indeed it is His own language: "Jehovah hath
sent unto you all his servants the prophets, rising
early and sending them, but ye have not hearkened."
(See 2 Chron, xxxvi. 15.) Jehovah had always set
before the people a full and abiding blessing, if they
repented; but they would not. The prophet an-
nounces that Jehovah will bring all the families of the
north under Nebuchadnezzar, against Jerusalem, and
against the adjoining nations, all of whom should
assuredly drink the cup of judgment that the Lord had
mingled for them. Jerusalem shall serve the king of

JEREMIAH. 341

Babylon seventy years ; and after that the king of

Babylon himself should be judged and punished, ac-

cording to the prophecy of Jeremiah against all the
nations. For, having begun with Jerusalem, it should

o ~~e>

be a universal judgment. That which should imme-
diately happen was the judgment of the nations
around Palestine, and afterwards that of Babylon,
which was the instrument of their judgment. But the
fact that the city called by the name of Jehovah was
to be laid waste implied the judgment of all the
nations. Consequently, in the symbolical action of the
prophecy, all the nations connected with Israel, all
those of the world as then known, are forced to drink
the cup. But this is expressed in terms that include
the nations of the whole earth. The historical applica-
tion of verse 26 does not go farther than that which
happened by means of Nebuchadnezzar, the king of
Sheshach, who should drink subsequently to the
others. But a principle of universal judgment is com-
prised in this. The universal evil is developed. (Vers.
29-38.) The only question that can be raised is
whether, in this ulterior destruction of all the king-
doms of the earth, the expression " King of Sheshach "
has any application to one who shall possess the same
territory, or if it is merely Nebuchadnezzar. I doubt
its going farther.* The picture of universal judgment
ends the first division of the prophecy. That which
follows gives details and particular cases, f

* In either case the judgment does not appear to nie to go
farther than the oppression of the nations by the king of the
Gentiles, who is raised up in place of the throne of God in
Jerusalem, and his own destruction at the end of his wicked
career.

+ The destruction of Babylon had a peculiar importance ; first,
because it was substituted by God Himself in place of His
throne at Jerusalem ; secondly, because it was the only Gentile
power directly set up by Him, though all power be from Him.
The others replaced Babylon providentially. Hence, at the

XXV.

542 THE BOOKS OF THE BIBLE.

Chapter xxvi. begins this series of details with a

prophecy of the commencement of Jehoiakim's reign.
The people are warned, as being already in sin, that if
they repent, they shall escape. We have constantly
seen this character attached to the prophecies of Jere-
miah, as though God said, " To-day, if ye will hear my
voice." Circumstances rendered this appeal urgent,
for in fact, if Israel did not repent, the house of
Jehovah was to be like Shiloh. We find that of which
God had warned the prophet. They strive against
him ; but, as Jehovah had promised, they gain no
advantage over him. We see that it is the ecclesiastical
party that excite the people against the testimony
which God bears to them by the mouth of the prophet.
But God turns the heart of the princes and of the
people towards him. There were some also who re-
garded the ways of Jehovah. Their intelligence did
not go far, but sufficiently so for deliverance; they
feared God. We may remark here, that conscience
laid hold of the word of God in its immediate applica-
tion. No doubt the evil would go on increasing, and,
when ripe, the judgment would be accomplished (for
God does not strike before iniquity has come to its
height), and then the prophecy would be fulfilled. But
conscience, under the influence of the word, takes
knowledge of principles which are judged by it, even
when all is not yet ripe for judgment; and as yet
consequently the judgment is not executed. (Vers.
18, 19.)

Chapters xxvii. and xxviii. go together. Their chief

destruction of Babylon, Jerusalem is restored (however partially it
shews the principle), and the power which judges Babylon is the
setter up of God's people again in the holy city. Babylon — its
setting up, its rule, and its destruction— involved the whole of
the direct dealings of God with the Gentiles, and with His
people in power. All the rest came in merely as a prolonging
by the bye.

JEREMIAH. 34o

subject is the submission to the head of the Gentiles,
which God requires of the Jews. But before dwelling
on this, I would call attention to the care which God
bestows on His people, warning them again at each
new phase of their career towards judgment. We re-
member that Zedekiah brought down this judgment
by rebelling against the king of Babylon, At the
beginning of his reign the Lord sent His word by
Jeremiah to warn all the kings around, as well as

Zedekiah, that they must submit. If they submitted,
they should dwell in their land in peace ; if not, they
should be driven out and perish.

Let us now observe the place which, as Creator of
the earth, of man and beast, God gives to the king of
Babylon. God has given the nations, and even the
beasts of the field, into the hand of Nebuchadnezzar
for a certain time. God establishes the central and
universal power, and the nation that refuses to submit
to it would be in rebellion against Himself, and should

be consumed. Compare Daniel ii. 38, which adds the
fowls of the heaven to his dominion. All on earth was
subjected to this king of the earth — the imperial head
taken from among the Gentiles. It was a government
appointed of God, who had forsaken Jerusalem, and
would no longer protect her unless she submitted to
this government. It appears that the kings of the
surrounding countries were plotting with Zedekiah to
throw off the yoke of the king of Babylon, and that
the mission of their ambassadors was the occasion on
which this prophecy was given, God declaring that He
would have all submit to this yoke, for it was He
Himself that imposed it.

This fact — that God has committed power in this
world to a man — is very remarkable. In the case of
Israel man had been tried on the ground of obedience
to God, and had not been able to possess the blessing
that should have resulted from it. Now God abandons

XXVI.-XXVIII.

344 THE BOOKS OF THE BIBLE,

this direct government of the world (while still the
sovereign Lord above) ; and, casting off Israel whom
He had chosen out from the nations, grouping the
latter around the elect people and His own throne in
Israel, He subjects the world to one head, and com-
mitting power unto man, He places him under a new
trial, to prove whether he will own the God who gave
him power, and make those happy who are subjected
to him, when he can do whatever he will in this
world.

I do not enter here into the details of the history of
this trial : they belong to the Book of Daniel. We
know that man failed in it. Senseless and presump-
tuous, he ravaged the world and oppressed the people
of God, trod down His sanctuary, and prepared for
himself a judgment so much the more terrible that
Satan will induce him to resist it, and will aid him in
his rebellion. Nebuchadnezzar alone answers in all
points to that which we have just said. He is the head
of gold. God had committed immediately to him the
government of the world. Cyrus had personally a
more peculiar place, and one more honourable in some
respects. But as an empire, the Persians only took the
place of one that already existed ; and the sources and
character of power continually deteriorated, in propor-
tion as their distance from God and His gift increased.

False prophets as well as false teachers oppose the
truth in this very point on which God tries His people.
They can use all other parts of truth in order to
deceive, and appear to have increased faith in them.
It is manifest that the secret of the Lord is never with
them. But whatever appearances may be, they neither
stop nor turn away God from the path He takes. Yet
the true prophet's position is a painful one. He may
seem for the time to be reduced to silence; for the
popular falsehood possesses the hearts of the people.
Jeremiah had to go away. Nevertheless in the combat

JEREMIAH. 34

between truth and error God often intervenes by a
striking testimony, and so it was here. The function
of the prophet, with respect to the government of the
world and of the people's walk, is always a testimony
to the judgment which hangs over unfaithfulness.

Chapter xxix. On the other hand the prophet com-
forts those who, by the judgment of God, were sub-
jected to the yoke which He had imposed upon them.
The Jews in Babylon should dwell in peace, quietly
seeking the welfare of the city in which they were
captives. The time of deliverance should come. The
spirit of rebellion should be punished. Finally, having
insisted on the people's submission to the judgment,
God reveals His own thoughts of grace. This submis-
sion was necessary, because of Israel's sin ; for God
must maintain His own character, and not identify
Himself with the ways of a rebellious people. But He
must needs manifest Himself as He is in His grace.
The execution of the judgment, and Israel's ruined
condition, brought the truth and beauty of the grace
of God into yet greater prominence.

Some details of the circumstances that accompany
its exercise deserve our attention, as well as the
character which God displays in it, and the extent of
its effects. In chapter xxx. God commands Jeremiah
to write in a book all the words of the judgment
which he had heard, for God would restore the people.
Now this deliverance found Israel at the height of the
distress. This is the first thing presented to the
prophet. No day could be compared to this day of
Jacob's trouble. It is the day spoken of in Matthew
xxiv. and Mark xiii. But in this extremity God
comes to the help of His people, who shall be delivered.
And now, God having executed His judgment and
acted according to His own counsels in grace, this
deliverance shall in consequence be full and complete.
Israel shall serve Jehovah their God and David their

XXIX., xxx.

346 THE BOOKS OF THE BIBLE.

king. The ruin (ver. 12) was complete, incurable : no
remedy could heal it. It is God who had smitten His
people for the multitude of their sins. Nevertheless
He was with them to save them ; and consequently
all the nations who had availed themselves of God's
anger to devour Israel should be themselves devoured.
Zion should be rebuilt on her own foundation, joy and
peace should be in her dwellings, the governors of the
people should be of her children. Israel should be the
people of Jehovah, and Jehovah should be their God.
Finally a principle which we have seen clearly ex-
plained is here announced, namely, that judgment
should fall upon the wicked ; that this judgment went
forth to smite the people of God first, because they
were wicked and must bear the consequence. But
wherever the wicked might be, this judgment should
reach them. Wheresoever the carcase might be, there
should the eagles be gathered together.

Chapter xxxi. But it would not be Judah only,

to whom the prophecies of Jeremiah were addressed,
that should be restored — all the families of Israel
should enjoy this blessing. Jehovah should be their
God, they should be His people. A few words will
suffice to fix the reader's attention on this beautiful
prophecy. All the tribes are there, but all in renewed
relationship with Zion. It is a deliverance wrought
by the Lord, and it is therefore complete. Its enjoy-
ment is not hindered by weakness. It is a deliverance
that melts the heart and produces tears and suppli-
cations, but which removes all cause for tears, except-
ing grace. They shall sorrow no more; their soul
shall be as a watered garden ; they shall be satisfied
with goodness from Jehovah. Ephraim has repented,
and God will cause him to feel that He has never
forgotten him. The Lord has always remembered
His erring child ; Judah shall be the habitation of
justice and the mountain of holiness. This shall be

JEREMIAH. 347

through a new covenant — not that which was made
when they came out of Egypt. The law shall be
written in their heart ; they shall all know Jehovah ;
and none of their sins shall be remembered any more.
If God should overthrow the ordinances of creation,
then, saith He, shall Israel be cast off for all that they
have done. Finally the Lord declares in detail the
restoration of Jerusalem.

I would add that in verse 22 I see only weakness.
Israel, feeble as a woman, shall possess and overcome
all strength — seeing that strength manifests itself in
that which is very weakness.

These two chapters give in general the prophetic
testimony to Israel's restoration. Chapter xxxii.
applies it to the circumstances of the Jews besieged
in Jerusalem ; taking occasion, from the ruin that
evidently threatened them by the presence of Nebu-
chadnezzar, to announce the infallible counsels of God
in grace towards them. Jeremiah had declared that
the city should be taken, and Zedekiah led captive,
But Jehovah had caused him to buy a field, in proof
that the people should assuredly return. He points
out the iniquity of the people and of the city from
the beginning ; but now that, in despair through sin,
their ruin appeared to them inevitable, Jehovah
declares not only a return from captivity, but the full
efficacy of His grace. He would give oneness of heart
to the people, that they may serve Him for ever.
Their relationship to God as His people should be
fully established according to the power of an ever-
lasting covenant. Jehovah will rejoice in doing them
good. He would plant them in the land with His
whole heart, and His whole soul. It was He who had
brought all this evil in judgment, and it was He who
would bring all the good which He had promised.

Chapter xxxiii. repeats with ample and rich abund-
ance the testimony to these blessings, and dwells

XXXX-XXXUI.

348 THE BOOKS OF THE BIBLE.

particularly on the presence of the Messiah ; it an-
nounces that the branch of righteousness shall grow-
up unto David, executing judgment and righteousness
in the land. Judah shall be saved and Jerusalem
shall dwell safely. Her name shall be "Jehovah our
Righteousness." David shall never want a man to sit
upon the throne of the house of Israel (not merely
Judah), nor the tribe of Levi a priest. The Lord's
covenant with the heavens and the earth shall fail,
before this covenant with David shall be broken.
However deeply sunk in despair the people might be,
the Lord would never cast off Jacob, or His servant
David, but would cause their captivity to return and
would have mercy on them. The reader will remark
how complete this revelation of deliverance is in its
objects : first Judah, who was then particularly in
question, then all Israel, then the land, then Messiah
and the priesthood. Although, as a comfort to those
in Babylon, the captive Jews are encouraged with a
sure hope on their repentance (chap, xxix.) ; yet in
general Judah is joined with Israel in the same
deliverance. It is looked at as a whole. Indeed,
after chapter xxix. save chapter xxxi. 23, 24, where
Ephraim had been already distinguished, and chapter
xxxiii. 7, 10, 16, in present grace because of the siege,
Israel is always put before Judah when both are
named, and God glories in the name of the God of
Israel.

We do not get in Jeremiah the rejection of Messiah.
His subject is present sins, and future purposes in
which Messiah comes in. With this chapter the
second part of the book closes, that is, the revelation
of the full effect of God s grace towards ruined Israel,
a result which should be according to His purposes of
love, and perfect according to His counsels.

Chapter xxxiv. On the occasion of renewed iniquity

JEREMIAH. 349

the prophet announces the certain ruin of the people.
Nevertheless Zedekiah, though carried captive to
Babylon, should die there in peace.* In the succeed-
ing chapters we have some details of the obstinate
rebellion which led to the destruction of Jerusalem
and of all Judah.

Chapter xxxv. The obedience of the Rechabites
is set forth in order to shew out more clearly the sin
of Judah — disobedient in spite of the remonstrances
and the patience of God. God does not forget the
obedience that glorifies His name. The family of the
Rechabites shall never fail.

Chapter xxxvi. furnishes us with another example
of the obstinacy with which the kings of Judah
despised the call and the testimony of God. Jeremiah
was shut up; but God can never fail in means to
address His testimony to man, whatever efforts they
may make to escape it. Baruch is employed to write
the prophecies of Jeremiah, and to read them, first to
the people, then to the princes, and at last to the
king himself. But the latter, hardened in his evil
ways, destroys the roll. Jeremiah, by God's direction,
causes the same words to be written again ; and others
also, for he neglects no means to reach and lay hold
afresh of the people's conscience. But all was useless.

Chapter xxxvii. gives us Zedekiah in the same state
of disobedience. A show of religion is kept up, and,
having a moment of respite which excites some hope,
the king seeks an answer from the Lord by His
prophet. But the favourable circumstances, through
which it might appear that the wicked may escape
from judgment, do not alter the certainty of the word.
Jeremiah sought to avail himself of the opportunity

* God's ways in this are remarkable. He had broken the oath
of Jehovah, and he is judged as profane. It was mainly through
the influence of others (for he was disposed to listen to Jeremiah),
and therefore mercy is extended to him.

XXX I V t -XXXVII,

350 THE BOOKS OF THE BIBLE.

to avoid the judgment which was coming upon the
rebellious city; but this only serves to manifest the
hatred of the heart to Gods testimony; and the
princes of the people — accusing Jeremiah of favouring
the enemy, because he proclaimed the judgment that
should fall on the people by their means — put him in

f)rison. Zedekiah manifests some conscience by re-
easing him.* In general there is more conscience in

Zedekiah personally than in some others of the last
kings of Judah. (See ver. 21, and chaps, xxi.; xxxviii.
10, 14, 16.) On this account, perhaps, were those few
words of favour and mercy addressed to him in
chapter xxxiv. 5. But he was too weak to allow his
conscience to lead him in the path of obedience.
(Compare chapter xxxviii. 2-12.) This last chapter
gives us the history of his weakness. Nevertheless
in the midst of all this scene of misery and iniquity
we find some rare examples of righteous men; and,
however terrible His judgment may be, God remembers
them; for His judgment is terrible because He is
righteous, Ebed-melech, who delivered Jeremiah, is
spared. Baruch also preserves his life; and even
Zedekiah, as we have seen, is comforted by some
words of encouragement, although he must undergo
the consequences of his faults. The ways of God
are always perfect, and if His judgments are like an
overwhelming torrent as to man, still everything,
even to the smallest detail, is directed by His hand ;
and the righteous are spared. The prison even be-
comes a place of safety for Jeremiah, and Jehovah
deigns not only to spare Ebedmelech, but to send him
a direct testimony of His favour by the mouth of
Jeremiah, that he may understand the goodness of
God in whom he had trusted.
After this, chapter xxxix. and the following chapters

* See preceding note,

JEREMIAH. 351

give us the history of the confusion and iniquity that
reigned among the remnant who were not carried
captive to Babylon, in order that they should be
scattered, and that all should fully bear the judgment
which God had pronounced. Nevertheless, if at this
last hour this remnant had submitted to the yoke of
Nebuchadnezzar, peace should have reigned in the
land, and these few that remained should have
possessed it. But some revolt, and the others fear the
consequences of their folly. There is no idea of
trusting in Jehovah. They consult Jeremiah, but
refuse to obey the word of the Lord from his mouth.
They take refuge in Egypt to escape Nebuchadnezzar,
but only to fall under the sword which would have
spared them in Judea, had they remained there in
subjection to the king. In Egypt they give them-

selves up to idolatry, that the wrath of God might

come upon them to the end. Nevertheless God would
spare even a little remnant of these, but Pharaoh-
hophra, in whom they trusted, should be given up
into the hands of Nebuchadnezzar, as Zedekiah had
been.

Chapter xlv. gives us the prophecy with respect
to Baruch, already mentioned. Chapter xlvi. and
following chapters contain the prophecies against the
Gentiles around Judea, and against Babylon herself.
We shall find these special elements in the prophecies
that refer to the nations — the judgments are not those
of the last days, as in Isaiah, but (according to the
general character of the book) refer to the destruction
of the different nations, in order to make way for the
dominion of one sole empire. It is thus that, in the
case of Judea, the judgment is even now executed.

But there is a difference with respect to the restora-
tion of those nations in the last days. Egypt, E!am,
iMoab, Ammon, are restored in the last days ; Edom,
Damascus, Philistia, Hazor, are not. The reason of

XXXVIII t -XLV,

352 THE BOOKS OF THE BIBLE.

this is easily seen. Egypt and Elam form no part of

the land of Israel. God in His goodness will have
compassion on those countries ; they shall be inhabited
and blessed under His government. When the people
of Israel entered Canaan, Ammon and Moab were to
be spared. They were not Canaanites under the
curse ; and however deplorable their origin might be
yet, being related to the family of Israel, their land
was preserved to them, although to the tenth genera-
tion they could not be admitted into the congregation
of Israel. (Deut. xxiii. 3.) And when God shall put
an end to the dominion given to Nebuchadnezzar, and
to the empire of the Gentiles, these nations shall again
enter into the countries that were allotted them. But,
although Edom had been spared, and were even to be
received amongst Israel in their third generation, yet
as their hatred to Israel had been unbounded, they
should be totally destroyed in the judgment of that
day. Compare Obadiah throughout, especially in
verse 18. Their land should form a part of Israel's
territory, and was, in fact, a part of it, although they
themselves were spared at the beginning as the
brethren of Israel, but only, alas ! to abuse this favour;
so that the judgment would be more terrible upon
them than upon the rest. Damascus, Hazor, and
Philistia were a part of the land of Israel, properly
so called. These nations disappear as distinct nations,
as to their territory. At the close of the judgment on
Egypt, God sends words of encouragement to Israel.
Israel had leant on Pharaoh when Nebuchadnezzar
had attacked Jerusalem. The Egyptian power ap-
peared to be the only one capable of balancing that of
Babylon. But God had ordained the fall of Egypt,
who would willingly have taken the chief place.
This was, however, appointed for Babylon. The
country from which they were brought out (the world,
considered as man in his natural independent character,

JEREMIAH. 353

organising in his own strength) would like to prevail
over idolatrous corruption and Babylonish principles ;
but these were to be in force until the time appointed
by God, when God will judge them. Now Israel
having leant upon Egypt, would apparently fall with
Egypt; but God watched over them, and they were
to return from their captivity and dwell in peace.
The ways of God in government are well worthy of
attention here. God would judge the nations ; He
would chastise Israel in measure. His people should
not be condemned with the world. Grace abused
brings down the most terrible j udgments ; thus it was
with Edom.

Babylon yet remains. But, in Jeremiah, all the
judgments are contemplated in connection with the
setting aside of the independent nations, and the
establishment of the one empire of the Gentiles —
the chief subject of this prophecy; consequently the
prophet is specially occupied with the historical fate
of the empire, as established by God in the prophet's
own days. It is Babylon and the land of the Chal-
deans which are the subject of his prophecy. It is
the judgment of this empire, to avenge the oppression
of Israel by Nebuchadnezzar, who had broken his
bones. (Chap. 1. 17.) Nevertheless, the deliverance
of Israel, at the time of the destruction of Babylon,
is given as a pledge and foretaste of their complete
and final deliverance. (Chap. 1. 4-19, 20, 34; see also
li. 19-21.) For the destruction of Babylon was the
judgment of that which God had Himself established
as the Gentile empire. This is the reason why, even
historically, her judgment was accompanied by the
deliverance of Israel and the destruction of idolatry,
by a man raised up to execute the righteousness of
God. It has not been at all the same thing with the
other empires, although, no doubt, they were also set
up by the providence of God. But in their case it was

VOL. II, XLVI -L. A A

fT)-i THE BOOKS OF THE BIBLE.

not the immediate establishment of the empire on God's
part, placing man in it under responsibility. Man,
thus placed, had completely failed. He has tyrannised
over Gods people, established a compulsory idolatry,
and corrupted the world by its means. Looked at as
having the dominion of the world, which had been
committed to him, he has been judged, and Babylon is
fallen. It is important thoroughly to apprehend this
truth with respect to this first empire. In principle
the deliverance of Israel results from it, whatever the
subsequent dealings of God may have been. See also
the character of this judgment, chapter 1. 28, 83, 84.
The next chapter furnishes us also with important
principles in connection with this destruction of
Babylon.

Chapter li, 6 reveals the unchangeable faithfulness
of God to Israel, in spite of the people's sins. It was
the time of the Lord's vengeance. When the time
that God indicated should have arrived — a time to be
known only by those whose spiritual discernment
would enable them to apply the prophecy, the elements
of which were given clearly enough in these two
chapters (especially in the assaults of the nations),
then those who had ears to hear were to leave the
city. Moreover the fall of Babylon was a judgment
pronounced upon idolatry. The portion of Jacob
Jehovah — might chastise His people, but He was not

like the vanities of the Gentiles. After having
chastised them, He would bring forth His righteous-
ness in contrast with the Gentiles, who oppressed
them, and would, finally, use them as His weapons of
war. From verse 25 we see that it is the Babylon
of those days which is in question. From verse 29
the historical circumstances that are related give us a
very especial proof of this.

The last chapter forms no part of the book of

JEREMIAH. 355

Jeremiah, properly so called. We find in it events
relative to the destruction of Jerusalem and of the
temple. After the remarks we have made, that which
is said in it of Babylon will be easily understood.

I recapitulate here the principles of this book on
account of their importance. The empire of Babylon,
in consequence of the unfaithfulness of the house of
David, was established by God Himself, and entrusted
with the government of the world. But Babylon not
only oppressed Israel, but set up idolatry, and cor-
rupted the world. He who should have been a
worshipper of the true God. and an instrument of His
power, established, as far as he could, the influence of
the enemy. God has judged him. The empire which
God Himself established has been entirely overthrown.
This judgment was executed against the pride of man,
and against idolatry. At the same time it was the
deliverance of Israel. This last consideration gave
rise to a declaration on God's part of what Israel was
to Him, and what it shall be in the last days. But
the subject treated of is the Babylon of that day.
Since then God has permitted other powers to exist,
governing the world with universal dominion, until
the final accomplishment of all His purposes. These
empires have subsisted according to His will, have
been raised up or cast down as He saw good. But

neither of them has held precisely the same place as
Babylon. None of them have been formally esta-
blished in the place of Israel, nor has the destruction
of any of them been the occasion of Israel's restora-
tion. The word of prophecy assures us that at the
end of the days, the judgment of the last empire will
have this effect. The judgment of Babylon has, in a
manner, foreshadowed it ; as its moral character com-
menced the sad histoiy of these monarchies, and
served as a model to them in many respects as to the

356 THE BOOKS OF THE WKLE.

evil that should be developed until the end. But to
understand the fundamental principles of this history,
and the dealings of God, the place which this first
empire held in these dealings must be clearly and
distinctly kept in mind. Besides the immense fact of
the substitution of empire in man's hand, for the
immediate exercise of God's government on the earth,
the diligent testimony which God sent, and the

warnings to king after king, to people and to priests,

is very striking in this book, the patience of God's

love and interest.

THE LAMENTATIONS OF JEREMIAH.

The Lamentations of Jeremiah — a touching expression
of the interest which God feels in the afflictions which
His people undergo on account of their sins — will not
require much explanation as to the general meaning
of the book. A few remarks may be useful, to shew
the true character of this book, and its connection
with the dealings of God. as revealed to us elsewhere.
The first interesting point — to which I have already
alluded — is that the affliction of His people does not
escape the eye of God. He is afflicted in their afflic-
tion : His Spirit takes knowledge of it ; and, acting in
the heart of those whose mouth He uses, gives ex-
pression to the feelings He has produced there. Thus
Christ wept over the hard-heartedness of Jerusalem,
and invited its inhabitants to do so likewise. And
here also His Spirit not only reproves and reveals
things to come ; He gives a form to the grief of those
who love what God loves, and furnishes the expression
of it Himself. There is nothing more affecting than
the sentiments produced in the heart by the conviction
that the subject of affliction is beloved of God, that He
loves that which He is obliged to smite, and is obliged
to smite that which He loves. The prophet, while
laying open the affliction of Jerusalem, acknowledges
that the sin of the people had caused it. Could that
diminish the sorrow of his heart ? If on the one hand
it was a consolation, on the other it humbled and
made him hide his face. The pride of the enemy,
and their joy in seeing the affliction of the beloved of
God, give occasion to sue for compassion on behalf of

358 THE BOOKS OF THE BIBLE.

the afflicted, and judgment on the malice of the
enemy. At the end of chapter i., after full confession
that it was Judah's sin that had brought the evil
upon them, and that Jehovah was righteous, the
people call on the eye of Jehovah to look on their
sorrow, and judge those by whose wickedness they
were punished.

The second chapter is a very deep and touching
appeal. The desolation of Jerusalem is looked at as
Jehovah's own work, on what was His own, and not as
that of the enemy. Never had there been such sorrow.
Not only had He polluted the kingdom and its
princes, and had been as an enemy against Jerusalem,
and all that was goodly in it, but He had cast down
His altar, abhorred His sanctuary. He no longer
respected what He had Himself set up. Only we must
remember that it was when the relationships of
Jehovah with His people depended, however long
God's patience, on the faithfulness of the people's
obedience to Jehovah, on the old covenant. But this
consideration gives room for appealing to Himself.
Still it is a solemn thing when Jehovah is forced to
reject that which He acknowledges to be His own.
But it must be so if the association of His name is
only a means of falsifying the testimony of what He
is. (Vers. 6, 7.) And this brings before us the amaz-
ingly important principle contained in the ministry ol
Jeremiah, not merely the substitution of Babylon
and the Gentile empire for Jerusalem and God's
government in Israel, but the setting this last aside in
itself, the ground of God's relationship with man
where it subsisted, as that which could not subsist
when put to the test.

In chapter iii. we find the language of faith, of
sorrowing faith, of the Spirit of Christ in the remnant,
on the occasion of the judgment of Jerusalem in which
God had dwelt. Before, the prophet (or the Spirit of

THE LAMENTATIONS OF JEKEMIAH. 359

Christ in him) spoke in the name of Jerusalem, deplor-
ing her sufferings and confessing her sin, while appeal-
ing to Jehovah against her enemies, relating what He

had done in forsaking His sanctuary, and (from ver.
11 of chap, ii.) expressing the depth of her affliction at
the sight of the evil. But in chapter iii. he places
himself in the midst of the evil to express the senti-
ments of the Spirit of Christ; not, it is true, in an
absolute manner, according to the perfection of Christ
Himself, but as acting in the heart of the prophet (as
is generally the case in Jeremiah), expressing his

Eersonal distress — a distress produced by the Spirit,
ut clothed in the feelings of the prophet's own heart
to bring out that which practically was going on in
the heart of a faithful Israelite, the reality of that
which was most elevated in that day of anguish and
affliction, in which alas ! there was no more hope from
the people's side than from that of the enemies who
attacked them, and in which the heart of the faithful
suffered without hope of remedy, yet much more on
account of a people who hearkened not to the voice of
Jehovah, than on account of enemies raised up in
judgment. What has Christ not suffered ! That
which His Spirit produces in the midst of human
weakness, He has Himself undergone and felt in its
full extent ; only that He was perfect in all that His
heart went through in His affliction.

In chapter iii. the prophet expresses then in his
own person, by the Spirit of Christ, all that he felt as
sharing the affliction of Israel, and being at the same
time the object of their enmity — a position remarkably
analogous to that of Christ. What suffering can be
like that of one who shares the suffering of God's
people without being able to turn away the evil,
because they refuse to hear Gods message — like that
of one who bears this affliction on his heart with the
feeling that, if this foolish people would but have

II., ill.

3G0 THE BOOKS OF THE BIBLE.

hearkened, the wrath of God should have been turned
away ? It was the lamentation of Christ Himself,
"Oh, if thou hadst known," &e. In the main Jeremiah
partook of the same feelings. But we see him more
as being of the people, and participating in his own
person in the consequences of the evil, seeing himself
under these consequences with the people, because
they had rejected his testimony. This may be said of
the Lord at the close of His life, or on the cross. But
we see that this sentiment, a little known in the case
of Job, takes here the form of a personal prayer,
complaining of personal suffering. Jeremiah suffers
for the testimony, and for the rejection of the testi-
mony. The first nineteen verses of chapter iii. contain
the expression of this state. It is altogether the spirit
of the remnant ; and, with the exception of the
sentiment I have just mentioned, it is that expressed
in many of the Psalms. Into it all indeed, if we go
on to the cross,* Christ Himself entered.

The prophet speaks as having borne in his own heart
the deep grief of that which Jehovah had brought
upon Jerusalem ; but feeling it as one who knew God
to be his God, so that he could experience what it was
to be the object of the wrath of God. He suffered with
Jerusalem, and he suffered for Jerusalem. But the
truth of this relation with Jehovah, while making him
feel the affliction more deeply, sustained him also.
(Ver. 22.) He begins to feel that, after all, it is better
to have to do with Jehovah, although, in another point
of view, this made it all the more painful. He feels
that it is good to be afflicted, and to wait upon Jehovah
who smites : for He will not cast off for ever. He doe-

* I add, "if we go on to the cross," because, though Christ
may have felt much of it in His sorrow as He approached the
cross, there are expressions which apply to Him only as suffer*
ing there. The direct proper application is to the remnant, as
is the case with the Psalms, and to Jeremiah in particular.

THE LAMENTATIONS OF JEREMIAH. 361

not afflict willingly, but from necessity. Why complain
of the chastening of sin ? It were better to turn unto
Jehovah.* He encourages Israel to do so, and while
remembering the affliction of his weeping people, faith
is in exercise until Jehovah shall interpose. It is well
that an affliction like this should be felt; the only
harm is when it is allowed to weaken confidence in
the Lord.

The prophet calls to mind the affliction of Jerusalem,
and, remembering the way which lie had been sue-

* We have here a principle of the deepest interest, and most
instructive. I will follow it out with a little more detail. The
principles are in the text. Jehovah smiting His own altar and
all the holy things, having been set up by Himself in the midst of
His people as marking them as His and the formal link with them
as their God, their destruction which broke that formal link, as
far as God's own ordinances went, put an end to the connection ;
and this, as one of that people and living in that bond, had been
the deepest distress to the true-hearted Jeremiah ; but while this,
because they were of God, pressed upon his heart, it led him,
when he had got to the depth of the feeling, to the Jehovah whose
ordinances they were ; Jehovah known in his heart takes then
the place of the ordinances which bound the people to Him, and
his soul is drawn out in confidence to Him who was within and
beyond all those links. He feels and speaks from the place of
affliction, but his soul is humbled in him when personally thus
in intercourse with Jehovah, and so has hope. And this is a
sure and immovable anchor of faith when God our Father is
truly known. (See vers. 22-26.) He is brought quite low and
subdued in spirit, but Jehovah is before his soul and known,
though he must wait for Him (vers. 27-30) , but Jehovah rises up
before him. He does not afflict willingly ; and now he turns in
greater calmness of spirit to try his own ways. (Vers. 89-42.)
Yet he looks fully at all the sorrow. (Vers. 42-49.) But now
Jehovah is in his heart, and the " till" (ver. 50), the full assu-
rance of which flows from His very nature, for personally, when
at the lowest, he had called and Jehovah had drawn near to him,
and pleaded the cause of his soul, and he looks for Jehovah's
judgment on his relentless and causeless enemies. No doubt
the call for judgment is characteristic of Jehovah's relation-
ship with Israel. Still, there will be such on all the open enemies
of the Lord.

III.

oij'2 THE BOOKS OF THE BIBLE.

coured himself, he make* use of the kindness he had
experienced to confirm his assurance that God would
shew the same kindness to the people. But with
respect to the proud and careless who reject the truth,
their enmity against God, manifesting itself in their
enmity against those who were the bearers of His
word, he asks for the judgment of God upon them.*
Thus relieved in spirit, and his heart filled with the
sentiment that, since the evil came from Jehovah, that
which gave so much depth to the sorrow was also a
comfort to the heart, he can return to the affliction
itself, measuring its whole extent, which the anguish of
his soul prevented his apprehending till he had been
able to arrive at its true source. Now he can enter
into details, although with deep grief, yet with more
calmness because His heart is with God. The sense of
trouble and distress at the thought of God's judgment
falling on those whom He loves is not sinful, although
in Jeremiah's case his heart sometimes failed him.

It is right to be troubled, and, as it were, over-
whelmed, at God's breaking, not perhaps the relation-
ship, but His present connection with that which was
the object of His favour, that which bore the name and
the testimony of God. Christ felt this for Himself,
though in Him distress went much farther : " Now is
my soul troubled, and what shall I say ? Father, save
me from this houi\" Only in Christ all is perfect ; and
if He feels in perfection the profound distress of the
object of God's love becoming the object of His judg-
ment, a feeling of unparalleled grief, seeing it at the

* In all this the spirit of these passages is wonderfully in ac-
cordance with that of the Psalms, as indeed is very natural. The
way in which Christ entered into it is spoken of in what is said
on the Book of Psalms. Christ passed, in grace, through all
exercises as to it in perfectness — Jeremiah and the remnant, that
they might be perfected in their own state and feeling as to it.
See what follows in the text.

THE LAMENTATIONS OF JEREMIAH. 3G3

same time according to the perfection of God's ways,
He can say, " For this cause came I unto this hour ;
Father, glorify thy name!" He was Himself the
necessary object of all God's affection, and consequently
(if the judgment was to glorify God) the object also of
a perfect judgment, that is, of a complete forsaking on
God's part. That which is dreadful in this thought is,
that the change of relative position was absolute and
perfect in His case according to the very perfection of
the relationship. He suffered the forsaking of God,
instead of enjoying infinite favour which He knew.

There was something similar in the case of Jeru-
salem ; and Jeremiah, feeling by the Spirit of Christ
the preciousness of this relationship, and entering into
it as sharing it, he suffers with that which was thus
judged of God. Only, although moved by the Spirit of
Christ, he must find the equilibrium of his thoughts,
he must seek Jehovah to bring Him into the affliction,
amidst all his personal grief, and the true but human
workings of a heart that was shaken and cast down by
the circumstances. He attached himself to Jerusalem,
as resting on her position before God, and not solely
and absolutely for God, and as God Himself, as did our
blessed Lord. There was an object between his soul
and God (an object beloved also by God), and it was
not loved absolutely in God, and with the affection of
God, and hence the affliction had to reach this object,
he being in it and of it, reach his heart in this place
and then God draw it to Himself, so that he may look
at ali from Jehovah's view of it. But Christ was Him-
self absolutely in the place, for God's glory and the
salvation of others. The judged thing from which He

was infinitely far, even as man, he was to be before
God. Ever perfect, He learned to the absolute fulness
what it was to be thus before God, and glorified God
there. But this, though we know it true, none can
fathom. There was in Jeremiah the right foundation

in.

364 THE BOOKS OF THE BIBLE.

and he finds Jehovah, first of all in spite of the afflic-
tion, but soon in the affliction itself, and he recovers
himself immediately, not from the affliction, but in the
affliction, by the power of God, Christ can say, " How
often would I have gathered/' &c. This was the affec-
tion of God. Jeremiah confesses sin, and ought to
confess it, as himself in the place, though a testimony
of God in it. But this thought changes so far the
character of the feeling. (See chap. i. 19, 20.)

Christ sought foi nothing as a resource, as if self
were concerned in it. His affliction was unmixed and
absolute to Himself alone, more profound (for who
could share it ?) but perfect as being His alone. Thus,
in John xii., when it is Himself personally (for this
Gospel sets the old vine aside as rejected), He cannot
desire that the hour of God's forsaking should come ;
He ought to fear and be troubled, and He was there-
fore heai'd. But it is between God and Himself alone.
No other thought comes in between — it is wholly with
God. Alas ! had it been possible, all was lost. But
no; it is the absolute submission of the perfect man,
who seeks (and seeks nothing else) that the name of
God may be glorified according to Gods perfection;
that at all cost to Himself God's name may be glorified.
Not now as God, who must necessarily maintain its
glory, but as one who submits to everything, who
sacrifices Himself, in order that God may glorify His
name. For this cause He has been supremely glorified
as man — a glorious mystery, in which the glory of God
will shine forth throughout eternity.

Jeremiah, having now found Jehovah in the afflic-
tion, tranquilly measures its whole extent. But this is
itself a consolation. For after all Jehovah who changes
not is there to comfort the heart. This is chapter iv.
He calls the whole to mind, and contrasts that which
Jerusalem was, when under the blessing of Jehovah,
with that which His anger has produced. It is no

THE LAMENTATIONS OF JEREMIAH. 365

longer only the overwhelming circumstances of the
present scene, but what it was before God. The
Nazarites pass before his thoughts ; that which Jeru-

salem, as the city of the great King, had been even in

the eyes of her enemies ; the anointed of Jehovah,
under whose shadow the people might have lived (as
we have already seen), although the Gentiles ruled —
the anointed of Jehovah had been taken in their pits,
like the prey of the hunter. But the afflicted spirit of
God's servant, who bears the burden of His people, can
now estimate not only the affliction that overwhelms
them, but the position of the enemies of Jerusalem,
and that of the beloved city. Nay, he who would
have one run to and fro through the streets of Jeru-
salem to find a just one, now sees the enemies have
slain the just in her midst. (See ver. 13 and Jer.
v. 1.) The cup of God's wrath shall pass through
unto Edom, who was rejoicing in the ruin of the
city of Jehovah; and as to Zion, she has doubtless
drunk this cup to the dregs ; but if she has done so,
it was in order that she might drink of it no more.
The punishment of her iniquity is accomplished, she
shall no more be carried into captivity. All was
finished for her: she had drunk the cup which she
confessed she had deserved. (See chap. iv. 11 ; i.
18-20.) But the sin of haughty Edom should be laid

bare. God would visit her iniquity.

The prophet can now present the whole affliction of
the people to God, as an object of compassion and
mercy. This is an onward step in the path of these
deep exercises of heart. He is at peace with God ; he
is in His presence ; it is no longer a heart struggling
with inward misery. All is confessed before Jehovah
who is faithful to His people, so that he can call on
Gqd tp cpnsider the affliction in order that He may re-
member Hi,s suffering p.epple according to the greatness

of His compassions. For Jehovah changes uat, (Chap,

.°,<i6 THE BOOKS OF THE BIBLE.

v. 19-21.) The sense of the affliction remains in full,
but God is brought in, and everything having been re-
called and judged before Him, all that had happened
being cleared up to the heart, Jeremiah can rest in the
proper and eternal relations between God and His
beloved people; and, shutting himself into his direct
relations with his God, he avails himself of His good-
ness, as being in those relations, to find in the affliction
of the beloved people an opportunity for calling His
attention to them. This is the true position of faith
that which it attains as the result of its exercises before
God at the sight of the affliction of His people (an
affliction so much the deeper from its being caused by
sin).

This Book of Lamentations is remarkable because
we see in it the expression of the thoughts of the
Spirit of God, that is, those produced in persons under
His influence, the vessels of His testimony, when God
was forced to set aside that which He had established
in the world as His own. There is nothing similar in
the whole circle of the revelations and of the affections
of God. He says himself, How could He treat them as
Admah and Zeboim ? Christ went through it in its
fullest extent. But He went through it in His own
perfection with God. He acted thus with regard to
Jerusalem, and wept over it. But here man is found
to have lost the hope of God's interposing on His
people's behalf. God would not abandon a man who
was one of this people, who loved them, who under-
stood that God loved them, that they were the object
of His affection. He was one of them. How could he
bear the idea that God had east them off? No doubt
God would re-establish them. But in the place where
God had set them, all hope was lost for ever. In the
Lord's own presence it is never lost. It is in view
of this that all these exercises of heart are gone

through, until the heart cnn fully enter into the mind

0/»T

THE LAMENTATIONS OF JEUEMIAIl. lUn

and affections of God Himself. Indeed this is always

true.

The Spirit gives us here a picture of all these exer-
cises. How gracious ! To see the Spirit of God enter
into all these details, not only of the ways of God, but
of that also which passes through a heart in which the
judgment of God is felt by grace, until all is set right
in the presence of God Himself, Inspiration gives us,
not only the perfect thoughts of God, and Christ the
perfection of man before God, but also all the exercises
produced in our poor hearts, when the perfect Spirit
acts in them, so far as these thoughts, all mingled as
they are, refer in the main to God, or are produced by
Him. So truly cares He for us ! He hearkens to our
sighs, although much of imperfection and of that which
belongs to our own heart is mixed with them. It is this
that we see in the Book of Lamentations, in the Psalms,
and elsewhere, and abundantly, though in another
manner, in the New Testament.

v #

EZEKIEL.

In the prophecy of Ezekiel we have left the touching
round we were on in Jeremiah. He was within with

the judgment hanging over the guilty city, and under
the oppressive sense of the evil which brought on the
ruin, bearing a testimony which, as to apparent result,
was of no avail, though it> maintained, in personal
sorrow of heart according to human measure, the glory
of God.

Ezekiel had been carried into captivity with the
king Jehoiachin ; at J east, he was one of those made
captive at that time, and he habitually dates his pro-
phecies from that period — an important thing to re-
mark that we may understand the revelations made to
him. For himself there is no more question either of
dates or of kings, of Judah or of Israel. The people of
God are in captivity among the Gentiles. Israel is
looked at as a whole ; the interests of the whole nation
are before the eye of the prophet. At the same time
the capture of Jerusalem under Zedekiah had not yet
taken place. This occasions the revelation of that
king's iniquity, the measure of which was filled up by
his rebellion. For Nebuchadnezzar attached value to
the oath made in the name of Jehovah. He counted
upon the respect due to that name, and Zedekiah had
not respected it.

The first twenty-three chapters contain testimonies
from God against Israel in general, and against
Jerusalem in particular. After that the surrounding
nations are j udged ; and then, beginning with chapter
xxxiii., the prophet resumes the subject of Israel, an-

EZEKIEL. 369

nouncing their restoration as well as their judgment.
Finally from chapter xl. to the end we have the de-
scription of the temple and of the division of the land.

In chapter i. we find a date which refers to the year
of Josiah's passover, but with what intent I do not
know. It has been thought that the thirty years re-
late to the jubilee. On this point I cannot speak with
confidence. But other circumstances are very im-
portant.

The throne of God is not seen in Jerusalem, but
unconnected with this city, and outside. It is the
universal sovereign throne of God. God judges the
city itself from this throne. The prophecy commences
with the description of the throne. We have the attri-
butes of God as the supporters of His throne, under
the likeness of the four categories of created beings on
earth, the four being united in one, at least the four
heads of these categories. These symbols are nearly the
same as those used by the pagan inventors of idolatry
to represent their gods. Formal idolatry began with
a figurative personification of the attributes of God.
These attributes became their gods, men being im-
pelled to worship them by demons who governed them
by this means, so that it was these demons whom men
worshipped — a worship that soon degenerated so far
that they set up gods wherever there was anything to
desire or to fear, or that answered to the lusts which
inspired these desires or these fears (sentiments which

in

himself the worship due to God alone). Now these
attributes belonged to the only God, the Creator, and
the head of all creation ; but, whatever their power
and glory might be in action, they were but the
supporters of the throne on which the God of truth is
seated.* Whatever instruments He may employ, it is

* Wise infidels, always et in their conceptions be
VOL. IL L B B

870 THE BOOKS OF THE BIBLE.

the mighty energy of God that manifests itself.
Intelligence, strength, stability, and swiftness in judg-
ment, and, withal, the movement of the whole course
of earthly events, depended on the throne. This
living energy animated the whole. The cherubic
supporters of the throne, full of eyes themselves, moved
by it ; the wheels of God's government moved by the
same spirit, and went straight forward. All was
subservient to the will and purpose of Him who sat on
the throne judging right. Majesty, government, and
providence, united to form the throne of His glory.
But all the instruments of His glory were below the
firmament ; He whom they glorified was above. It is
He whom the heathen knew not.

This throne of the supreme and sovereign Lord God
is seen in Chaldea* — in the place where the prophet
then was — among the Gentiles. It is no longer seen
at Jerusalem in connection with the land ; nor have
we any law embodied, so to speak, in the throne,
according to which an immediate government was
exercised. Consequently the voice of God speaks to
Ezekiel as to a " son of man " — a title that suited the
testimony of a God who spoke outside of His people,
as being no longer in their midst, but on the contrary
was judging them from the throne of His sovereignty.
It is Christ's own title, looked at as rejected and

they know not God, have seen in the winged human-headed
bulls and lions of Nineveh the origin of EzekiePs vision. They
betray themselves. They do not see or know Him who sat
above them. I do not doubt a moment that these images repre-
sented the same thing essentially as the cherubim; but these
poor pagans, misled by Satan, like these infidels in their wisdom,
worshipped what was below the firmament. In Ezekiel's vision
they were merely symbolic attributes, and He who was wor-
shipped was above the firmament. It is just the difference in
this respect between idolatry and the revelation of God.

:< I mean merely in the limits of the empire of the Chaldeans.
T 1 Ti-ns by the river Chebar, which was more to the north -wer>t

KERIEI* 371

outside of Israel, although He never ceases to think
of the blessing of the people in grace. This puts the
prophet in connection with the position of Christ
Himself. He would not, thus rejected, allow His
disciples to announce Him as the Christ (Luke ix.),
for the Son of man was to suffer.*

In testimony and example, as to his prophetic re-
lation, the same thing happens in Ezekiel's case. God
is rejected ; His prophet takes this place, with the
throne, to judge the whole nation, and especially
Jerusalem, announcing at the same time (to faith)
their re-establishment in grace. He is sent from
Jehovah to a rebellious people, to say, Jehovah has
spoken, whether they would hear or not. The judg-
ment would make it known that a prophet had been
among them. His first testimony is composed of
lamentations, and mourning, and woe ; nevertheless
the communication of the word of God is always full
of sweetness, looked at as a revelation from Him, and
as taking place between God and man. (Chap, ii.)

Some important principles in the relations of God
with Israel are developed in chapter iii.

But we have yet to notice a feature that charac-
terises the Book of Ezekiel, comparing it with that
of Jeremiah. The latter addresses himself immediately
to his contemporaries (that is to say, to the people of
God) in a testimony which, making its way through
the bruised and wounded heart of the prophet, ex-
hibits the marvellous patience of God, who, up to the
last moment, invites His people to repentance. It is
not thus with Ezekiel. He announces that which
necessitates the judgment. He is sent indeed to
Israel, but to Israel in a hardened condition. His
mouth is shut as to the people; he is not to rebuke

* This distinction is always carefully maintained, based on
Psalms ii. and viii. (Compare Nathanael, John i.)

H in

372 THE BOOKS OF THE BIBLE.

them. He may communicate to them certain declara-
tions of Jehovah at a suitable time, when Jehovah
opens his mouth to make them understand that there
is a prophet among them ; but he does not address
himself directly and morally to the people, as being
still the object of God's dealings. Jehovah reveals to
him the iniquities that oblige Him to cast off His
people, and no longer to act towards them on principles
of government established by Himself, as with a people
whom He acknowledged. It is, on God's part, a setting
forth of Israel's conduct as the occasion of the rupture
of His relations with them. At the same time certain
new principles of conduct are revealed. I speak of that
part of the prophecy which relates to Israel ; for there
are also sundry judgments upon the Gentiles, and a
description of the future state of the land, as well as of
the temple — a state which the prophet was to commu-
nicate to Israel in case they should repent.

Chapter iii. The Lord testifies that Israel is even
more hardened than any of the heathen nations. The
people are "impudent and hard-hearted." It needed
that Ezekiel should have his forehead made as hard as
adamant to speak to them the word which he had to
declare, saying, " Whether they will hear, or whether
they will forbear." The prophet is carried away by the
power of the Spirit into the midst of the captives at
Tel-abib. Although the housp, of Israel was hardened,
God distinguished a remnant ; a*id in this manner. The
prophet was to warn individuals : it was to this work
he was appointed. If his word was received, he who
hearkened should be spared. Ezekiel should be respon-
sible for the fulfilment of this duty: but each one
should bear the consequences of his own conduct, after
he had heard the word. Thus the people are no Ion
judged as a whole, as was the case when all depended
on the public conduct of the nation or of the king.
Israel ha4 revolted, but still he that hearkened to the

EZEKIEL. 373

word should live. God was acting in accordance with
His long-suffering grace. The prophet again sees the
glory of Jehovah by himself, and the Spirit announces
to him that he is not to go out among the people, but
that he shall be a prisoner in his house, and that God
will make his tongue cleave to the roof of his mouth ;
for they were a rebellious people, and, as a people, the
warning was not to be given them. God, w T hen He
pleased, would open the mouth of the prophet, and he
should speak peremptorily to the people, declaring the
word of Jehovah. Let him hear that would, Jehovah

would no longer plead in love, as He had done

Chapter iv. Besides the general judgment that God
pronounced upon the condition of Israel, Jerusalem —
on whom lay all the iniquity of the people now come
to its height — appears before God whom she had
despised. The prophet, in representing the siege of
Jerusalem, was also to point out the years of iniquity
that had led to this judgment : for Israel in general,
390 ; for Judah, 40. It is certain that these dates do
not refer to the duration of the kingdom of Israel
apart from Judah, nor to that of Judah, because the
kingdom of Israel only lasted about 254 years, while
that of Judah continued about 134 years after the
fall of Samaria, It would appear that the longer
period mentioned is reckoned from the separation of
the ten tribes under Rehoboam, counting the years as
those of Israel, because from that moment Israel had a
separate existence, and comprised the great body of the
nation ; while Judah was everything during the reign
of Solomon, which lasted forty years. After his reign
Judah would be comprised in the general name of
Israel according to Ezekiel's usual habit, although on

distinguishes

God

g this

is plain enough, namely, that the captivity had placed

III., IV.

374 THE BOOKS OF THE BIBLE.

the whole nation in the same condition and under one
common judgment, and Israel was the name of the
whole people. The entire nation was now set aside,
and a Gentile kingdom established. Judah is some-
times distinguished, because there was still a remnant
at Jerusalem — judged indeed yet more severely than
the mass, but which nevertheless existed, and which
will have distinct circumstances in their history until
the last days. The same thing happens in the New
Testament. In the language of the apostles the twelve
tribes are blended. Nevertheless, as a matter of history,
the Jews — that is to say, those of Judah — are always
distinct. In the main, Ezekiel prophesied under the
same circumstances. Hence, in part, as we have said,
his title of " son of man," given also to Daniel, as well
as that of " man greatly beloved." The man of power
was Nebuchadnezzar. But he who represented the
race before God was an Ezekiel, as the man of desire
was a Daniel, a man beloved of God.

With respect to the date, it is certain that the 390
years are almost exactly the time of Israel's duration
from the death of Solomon to the destruction of the
temple. Some persons have wished to reckon the
forty years of Judah from Josiah's passover down to
the same period, supposing that the destruction of the
temple by Nebuchadnezzar took place four or five
years after the captivity of Zedekiah ; but this was not
the case — it was a month later in the same year.
Jehoiachin was carried into captivity in the eighth
year of Nebuchadnezzar. (2 Kings xxiv. 12.) Zedekiah
reigned eleven years. (Jer. Hi. 1.) In the nineteenth
year of Nebuchadnezzar, Nebuzar-adan burnt the house
of Jehovah, and, reading from verse 6, we see that it
was a month after in the same year. In taking the
forty years of Judah to be the reign of Solomon, it
would be saying that Israel had done nothing but sin

ever since the establishment of the kingdom, for it was

EZEKIEL S7n

only in the days of Solomon that there was a peaceful
reign. David founded the kingdom. The responsibility
of his family began with Solomon. (2 Sam. vii.)

In the revelation given to Ezekiel Jerusalem is
taken, and its population almost entirely destroyed.
The dispersed remnant are pursued by the sword, and
a portion only of this remnant is spared. There
would be some even of this portion cast into the fire.*
And this fire should reach to the whole house of
Israel. That is to say, the judgment that should faB
upon the remnant who do not perish in the city should
represent the position of all Israel. It is thus that the
prophet is constantly led to speak of the whole nation.
For, as long as there was a remnant at Jerusalem, the
nation had a place on the earth. But when the
iniquitous rebellion of Zedekiah had led to the destruc-
tion of Jerusalem, this was no longer the case. But
this judgment of Jerusalem contains very important

elements for the understanding of all this part of the

history of the people and of the dealings of God, " This
is Jerusalem, saith the Lord Jehovah ; I have set it in
the midst of the nations and countries round about
her." And instead of being a testimony in the midst
of the nations, so that the house of Jehovah should
have attracted them, or at least have placed them
under responsibility by a true testimony to God who
dwelt there — instead of this, her inhabitants had even

one beyond the idolatrous nations in wickedness.

herefore God would execute judgments upon her in
the sight of all the nations — a just retribution for her
sins. She should also be laid waste and made a re-
proach among the nations round about her; and
(chap, vi.) the judgment should not be confined to

It is thus that I understand this passage. "We should
imagine, from our translation, that it was some of the hairs that
were cast into the fire. But in the Hebrew the pronoun is in the
singular, and it is masculine as well as feminine.

V.. VL

376 THE BOOKS OF THE BIBLE.

Jerusalem, it should be
on all the mountains of Israel. Every city should be
desolate, all their idols destroyed, and the people
scattered. They should know that the Lord had not
threatened them in vain with His judgments. The fire
should reach those that were afar off as well as those
that were in the land ; and the land should be laid
waste, and the worshippers of idols slain around their
infamous gods. Nevertheless God would remember
mercy in the midst of judgment ; He would spare a
little remnant of those who were scattered, and those
who should escape should loathe themselves for the
abominations they had committed. Thus Jerusalem
was judged as well as the mountains of Israel, which
were but too notorious for their idols and their high

places.

Finally (chap, vii.), the whole lana of Israel is under
the sentence of God, " the four corners of the land."
Those who escape the general judgment mourn alone
upon the mountains, having forsaken all in desp
having no power for resistance. The worst of the

heathen should possess the land. And the ornament
of the majesty of Jehovah, which He had established
in glory, having been profaned by their abominations,
should be given up into the hands of strangers to be

profaned by them

place of His holiness

polluted. Mischief should come upon mis-
ohief, and there should be no remedy. Jehovah would
judge the people according to their deserts.

Solemn judgment was thus pronounced on the whole
nation. All is desolate, and with respect to the relations
of Israel with God — whether on the

—whether on the part of the people
themselves, or by means of the house of David which
was responsible for the maintenance of these relations

^s finally lost. Grace may act ; but the people
and the house of David had totally failed. The name
of God had been blasphemed through His people,

EZEKIEL. 377

instead of being glorified. The execution of judgment
is now the only testimony rendered to Him. The

judgment is complete, it has fallen on the four corners

of the land, and Israel is no longer a nation. What a
solemn thought it is, that judgment should be the only

testimony that can be given to God !

Chapter vii. closes this first prophecy, which is one
of vast importance, as declaring the judgment to be
fully executed upon the people of God on earth.

Chapter viii. begins a new prophecy, which com-
prises several distinct revelations, and extends to the
close of chapter xix. (from the eighth to the end of the
eleventh being connected). Judah still existed at
Jerusalem, although many of them had already been
carried into captivity with Jehoiakim, It was not till
five years later that the temple was destroyed. It is
the state of things at Jerusalem which is judged in
these chapters. The elders of Judah presented them-
selves before the prophet, and Jehovah took this oppor-
tunity to shew him all the enormities that would bring
down judgment on the people. In the prophecy of the
preceding year God, by the mouth of the prophet, had

threatened Israel with the giving up of His sanctuary

to the profane. (Chap. vii. 20-22.) Here Jehovah ex-
hibits in detail the cause of this judgment. The glory
of Jehovah appeared to the prophet, and he was taken
in the visions of God to Jerusalem, and there in the
courts and the chambers, and in the gates, he was
shewn every form of hateful and defiling idolatry
practised in Jehovah's own house by the elders and
others of Israel. If we compare the history of Jere-
miah, and the outward profession that was made — the
pretension that the law should not perish from the
priest, we shall understand the excessive iniquity of
the Jews and their hypocrisy.

The glory of Jehovah visits the temple. He takes

VII., VIII.

378 THE BOOKS OF THE BIBLE.

His place on the side that looked towards the city
and, after having shewn the prophet the heinous sins
committed there, He gives command to execute the
deserved vengeance, but to spare the remnant who
mourned over all these abominations. That which
declares morally the state of heart of the wicked, and
which made them give the loose rein to their iniquity,
is that the absence of Jehovah's intervention on account
of their sins, had so acted on their belief as to make
them say, " Jehovah hath forsaken the earth and Jeho-
vah seeth not/' This was obduracy of heart.

In chapter x. the whole city is given up to be con-
sumed. The glory of Jehovah presides over the judg-
ment and commands it. He stands upon the threshold
of His house which He fills with His glory in judg-
ment, as He had formerly done in blessing. The throne
of Jehovah was apart. We have a renewed description
of all its parts. Jehovah left His throne and stood on
the threshold of the house. This in an interesting
element of this judgment. The cherubim and the
terrible wheels instinct with living energy and full of
eyes could have accomplished all. But Jehovah leads
the prophet to take personal cognisance of the various
and abominable sins and idolatries by which they pro-
faned His sanctuary. No doubt His providential
government wrought in power to carry out His judg-
ment, but it was the Jehovah of the defiled house who
stood personally on its threshold to direct the judgment
of the city, and personally have a mark put on the
godly and secure them in the hastening judgment.
(Chap, ix. 3, 4, following, and from beginning of chap,
viii.) This personal intervention of Jehovah, both to
shew the evil well known to Him, to mark and spare
the mourners, and to direct the judgment, is full of
interest.

In chapter xi. God judges the leaders of iniquity,
who comforted themselves in the thought that the city

E2EKIEL. 379

was impregnable.* They should be brought out from
the midst thereof and be judged in the border of
Israel. One of these wicked men dies in the presence
of the prophet, which brings out the sorrow of his
heart and his intercession for Israel. In reply, God
distinguishes those in Jerusalem from the captives.
As to the latter, God had been a sanctuary to them
wherever they were. He would restore them, and give
them back the land. He would purify them, and
give them a new heart. They should be His people,
and He would be their God. But as for those who
walked after their abominations, their ways should be
visited upon them in judgment. The remnant are
always distinguished, and individual conduct is the
condition of blessing, save that they, the faithful, are
established as the people of God at the end.

The glory of Jehovah then forsakes the city and
stands upon the Mount of Olives, from which Jesus
ascended, and to which He will again descend for
Israel's glory. This part of the prophecy ends here.

Chapter xii. announces the fight and the capture of
Zedekiah, who would be carried to Babylon though he
would not see it. All the force of Judah would be
dispersed, and the land laid desolate ; a small remnant
of captives would declare among the heathen the
abominations which had brought the judgment; and
the judgment was soon to come, for God's patience
with His people had led to the unbelieving comment
that God would not interfere, but now the effect of
His words would not be delayed.

Chapter xiii, judges the prophets who deceived the
people in Jerusalem by their pretended visions of
peace.

In chapter xiv. the elders of Israel come and sit

* Jeremiah's exhortations will be remembered — to submit
themselves to Nebuchadnezzar, and even to quit the city and go
forth unto him.

IX.-XIV

380 THE BOOKS OF THE BIBLE.

before the prophet. Here God sets distinctly before

principl

He would govern

them. These elders had put their abominations before
their eyes. God Himself will judge them according to
their transgressions. As a nation they were all alike.
Jehovah could only say to them, " Repent ye" The
prophets and the people should be punished together.
Even if the most excellent of the earth should be
found in a land which Jehovah judged, they would not
hinder the execution of the judgment, they would only
save their own lives by their righteousness. God did
not own a nation (the only one He had He had now

He did, the individually righteous. (Com

pare Gen. xviii.) Now God was bringing all His judg-
ments upon Jerusalem. Nevertheless, a remnant
should be spared ; and the proofs they would give of
the abominations committed in the city would comfort
the prophet with respect to the judgments accomplished
on it. And so it is : the j udgment of God, who gives
His people up to their enemies, is a burden to the
heart of one who loves the people; but when the
manner in which the name of God had been dis-
honoured is seen, the necessity of the judgment is
understood and felt.

Chapter xv. shews that the vine — utterly useless if
it bore no fruit — was fit only for fuel, and to be con-
sumed. Thus should it be with the inhabitants of
Jerusalem — a striking picture of this destruction, and
of the condition of Jerusalem, which was worth no-
thing more.

In reading chapter xvi. it must be remembered that
Jerusalem is the subject, and not Israel. Moreover, the
subject treated of is not redemption, but God's deal-
ings. He had caused to live, He had cleansed, orna-
mented, and anointed, that which was in misery and
devoid of beauty. But Jerusalem has used all that
Jehovah had given her in the service of her idols, and

EZEKIEL, 381

also to purchase the succour and the favour of the
Egyptians and the Assyrians. She has had no idea of
independence and of standing alone, leaning on Jeho-
vah. She should be judged as an adulterous woman.
Jehovah would bring against her those whom she had
sought. Nevertheless, filled with pride, she would hear
nothing of Samaria or of Sodom — names which Jehovah
now uses to humble her. She was even more worth-
less than those whom she must own for her sisters, in
spite of her pride. Jerusalem being thus justly con-
demned and humbled, God will yet act in full grace
towards her, and will re-establish her, remembering
His love and His covenant. She will never be restored
on the former ground, any more than Samaria or
Sodom ; and the grace that will be exercised towards
her shall suffice to bring them back also, namely, the
sovereign grace of redemption and pardon, which is by
no means the covenant of Jerusalem under the law.
With Jerusalem Jehovah will also establish a special

covenant, and her two sisters shall be given her for

daughters. Her mouth shall be shut at the thought of

all the grace of God who shall have pardoned her.
The fifty-fifth verse is absolute and perpetual. The
promise, in verse 60, is on entirely new ground.
Samaria, Sodom, Jerusalem, go together in judgment ;
but sovereign grace has its own way and time, and
thus all three might be and would be restored, but
Jehovah would establish His covenant with Jerusalem.
The free unconditional covenant of promise would be
made good to Jerusalem. (Chap. xvi. 8.)

Chapter xvii. presents the judgment of Zedekiah for
despising the oath that Nebuchadnezzar made him
take in the name of Jehovah. Israel not having been
able to stand in integrity before God, Jehovah had
committed the kingdom to the head of the Gentiles,
whom He had raised up. This was His determinate
purpose ; but He had disposed the heart of Nebuchad-

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382 THE BOOKS OF THE BIBLE.

nezzar to respect the name of Jehovah, and Judah
might still have remained the centre of religious bless-
ing, and the lamp of David might still have given
light there, although the royalty had been subjected to
the head of the Gentiles, until the time should come
for the result of the judgment and dealings of God.
The covenant between Nebuchadnezzar and Zedekiah
was made on this ground, and the name of Jehovah
was brought in to confirm it. It was not the Gentile
who broke the covenant. Zedekiah added to his other
sins that of rendering impossible the existence of a
people and a kingdom that belonged to God. The
name of Jehovah was more despised and trampled
under foot by him than by the Gentile king. He in-
trigues with Egypt to escape from the dominion of
Nebuchadnezzar, whom God Himself, in judgment,
had set up as supreme. This filled up the measure of
iniquity, and brought on the final judgment. But it
left room for the sovereignty of God, who would bring
clown the high tree and exalt the low tree, who would
dry up the green tree and make the dry tree to
flourish. His grace would take the little forgotten
branch of the house of David and raise it up in Israel
upon the mountain of His power, where He would
cause it to become a goodly cedar, bearing fruit, and

sheltering all that would seek the protection of its

shadow. All the powers of the earth should know the
word and the works of Jehovah.

Chapter xviii. contains an important principle of the
dealings of God, unfolded at that period. God would
judge the individual according to his own conduct ; the
wicked nation was judged as such. Neither was it, in
fact, judged for the iniquity of the fathers. The
present iniquities of the people made the judgment
which their fathers had merited suitable to their own
actions. But now, with respect to His land of Israel,
the principle of government laid down in Exodus

EZEKTEL. 383

xxxiv. 7 was set aside, and souls belonging, as they
did individually, to Jehovah, would individually bear
the judgment of their own sins. God would pardon
the repenting sinner. For He has no pleasure in the
sinner's death. The government of Israel on earth is
still the subject. Every one shall be judged according
to his ways.*

Chapter xix. describes the captivity of Jehoiakim,
afterwards that of Jeconiah, and finally the complete
decay of the house of David.

Chapter xx. begins a new prophecy, which, with its
subdivisions, continues to the end of chapter xxiii. It
will have been remarked that the general divisions are
made by years. Chapter xx. is important. The pre-
ceding chapters had spoken of the sin of Jerusalem.
Here the Spirit retraces the sin, and especially the
idolatry of Israel (that is to say, of the people, as a
people) from the time of their sojourn in Egypt. Then
already they had begun with their idolatry. For His
own name's sake God had brought them up from
thence, and given them His statutes and His sabbaths

It is important to remark that ic is temporal judgment in
death which is spoken of here. The question treated of is the
allegation of Israel that they, according to the principle laid down
in Exodus, were suffering for their fathers' sins. The prophet
declares that this principle is not that on which God will act
with them, that the soul or life of every one belonged to God,
one as another, and that in judgment He would deal with each
for his own sins, not the son for the father's; and then pro*
ceeds to lay down the principles on which He would deal in
mercy and judgment; but the judgments are temporal judg-
ments, and the death physical death in this world. If the
wicked turned from his ways, he would live and not die — not be
cut off for the sins he repented of; so of the wicked, he shall
surely die, his blood shall be upon him. So the soul that
sinneth, it shall die. It is not the father, nor the son because of
a father's sins; the soul or person himself that sins shall die,
each for his own. The emphasis is on M it.'*

384 THE BOOKS OF THE BIBLE.

bhe latter too in token of the covenant between God
and the people. But Israel had rebelled against God
in the wilderness, and even then He had thought to
destroy them. But He spared them, warning at the
same time their children a^o, who nevertheless followed
their fathers' ways. Still, for His name's sake, God
withdrew His hand on account of the heathen in
whose sight He had brought the people up from Egypt.
But in the wilderness He had already warned them
that He would scatter them among the nations (Lev.
xxvi., Deut. xxxii.) ; and as they had polluted the
sabbaths of Jehovah and gone after the idols of their
fathers, they should be polluted in their own gifts, and
be slaves to the idols they had loved, that they might
be made desolate by the Lord. For, having been
brought into the promised land, they had forsaken
Jehovah for the high places. He would no longer be
enquired of by them, but would rule over them with
fury and with an outstretched arm. He had already
in the wilderness threatened the people with dispersion
among the heathen ; and now, having brought them
into the land for the glory of His great name, Israel
had only dishonoured Him. He, therefore, executes
the judgment with which He had threatened them.
Israel, always ready to forsake Jehovah, would have
profited by this to become like the heathen. But God
comes in at the end in His own ways. He keeps the
people separate in spite of themselves, and He will
gather them out from among the nations and bring
them into the wilderness, as when He led them out of
Egypt, and there He will cut off the rebels, sparing a
remnant, who alone shall enter the land. For it is
there that Jehovah shall be worshipped by His people,
when He shall have gathered them out from all the
countries where they have been scattered, and Jehovah
Himself shall be sanctified in Israel before the heathen.
Israel shall know that He is Jehovah, when He shall

EZEKIEL. 385

have accomplished all these things according to His
promises. They shall loathe themselves, and shall
understand that Jehovah has wrought for the glory of
His name, and not according to their wicked ways.

This is the general judgment of the nation, and in
fact of the ten tribes as distinct from Judah. They, as
a body, were not guilty of the rejection of the blessed
Lord. They had been long scattered for their rebellion

against Jehovah. They will be brought back, but

passed as a flock under the rod of the covenant, the
rebels purged out, and only the spared remnant enter
the land. They will not thus be in the special tribula-
tion of the last half week, nor under Antichrist. They
are dealt with in the national government of God.
Judah will of course be in verse 40, but the object is
to shew it is not simply Judah, the Jews as we say.
Israel in the land, the whole people will enjoy the
blessings once promised. But this brings out some
important principles. Though the original promises are
referred to and exist for the full blessing, yet the deal-
ings of Jehovah begin with the land of Egypt. Next
there is an accumulation of sin. The Lord's sparing
mercy, when it only made them go on in greater
oblivion of His goodness, only aggravated and accumu-
lated the evil, as the Lord speaks, from Abel to
Zacharias. Thus the people are judged in view of
their conduct, from the time of their departure from
Egypt ; their idolatrous spirit was manifested even in
Egypt itself. (Compare Amos v. 25, 26 ; Acts vii.)
Jehovah had indeed spared the people for the glory of
His name, but the sin was still there. Israel as a nation
is therefore scattered, and then placed anew under the
rod of the covenant, and God distinguishes the remnant,
and acts for the sure accomplishment in sovereign
grace of that of which the people were incapable as
placed under their own responsibility. Israel, as a
whole, as a nation, is distinguished from Judah, which

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38G THE BOOKS OF THE BIBLE.

continues in a particular position. With regard to the
nation, as such, the rebels are cut off and do not enter
the land. In the land two-thirds are cut off at the
end. (Zech. xiii. 8, 9.) But in this latter case, it is the
Jews who were guilty of the rejection and death of
Jesus who are judged. Here it is the dealings of God
with the nation — guilty from the time of Egypt ; there
it is the chastisement of the enemies and murderers of
Christ. Grace is shewn in both cases to the remnant.
From verse 45 it is another prophecy, which con-
tains the application of the threats in the preceding
prophecy to the circumstances through which it will
be fulfilled, by the invasion of Nebuchadnezzar, as un-
folded in chapter xxi. Jehovah had unsheathed and
sharpened His sword to return it no more to its sheath ;
it was prepared for the slaughter. The prophet sees
Nebuchadnezzar at the head of the two roads to Jeru-
salem and to Amnion. Jerusalem would treat that

he was doing as a false divination, but

would be overtaken by the judgment of Jehovah.
Their conduct had brought their whole sinful course
to mind, and the profane Zedekiah (who had filled up
the iniquity by despising the oath which he had taken
in Jehovah's name) should come to his end when the
iniquity was judged ; for he had filled up its measure.
Moreover, it was now a definitive judgment, and not a
chastisement which would allow the unsheathed sword
to return to its scabbard, as for His name's sake they
had been so often spared as we have seen rehearsed in
the chapter. In fact it was a revolution in God's ways,

His throne from the earth and the beginning of
the times of the Gentiles. Jehovah overturned every-
thing until He should come, to whom in right it all
belonged, and to whom the kingdom should be given ;

say, until Christ. Ammon likewise should be

yed

prophecies of Ezekiel and Jci

EZEKIEL. 387

are considered, the more striking do they appear.
First of all, they establish the very important fact
with respect to the government of the world, namely,
that the throne of God has been removed from the
earth, and the government of the world entrusted to
man under the form of an empire among the Gentiles.
In the second place, the veil is also withdrawn as to
the government of God in Israel. This test, to which
man had been subjected, in order to see if he were
capable of being blessed, has only proved the entire
vanity of his natui'e, his rebellion, the folly of his
will, so that he is radically evil. Even from Egypt, it
was a spirit of rebellion, idolatry, and unbelief, which
preferred anything in the world, an idol, or the As-
syrian, to Jehovah the true God. Constant in their
sin, neither deliverance nor judgment, neither blessing
nor experience of their folly, changed the heart of the
people or the propensity of their nature. The idolatry
that began in Egypt, and their contempt of the word
of Jehovah, were not altered by their enjoyment of
the promises, but characterised this people until their
rejection of Jehovah. But on Gods part we see a
patience that never belies itself, the most tender care,
the most touching appeals, everything that could tend
to bring their hearts back to Jehovah ; interventions in
grace, to lift them out of their misery, and bless them
when in a state of faithfulness produced by this grace,
through the means of such or such a king ; rising up
early to send them prophets, until there was no remedy.
But they gave themselves up to evil ; and, as shewn by
Ezekiel and Stephen, the Spirit of God returns to the
first manifestations of their heart, of which all that
followed was but the proof and the expression. And
the j udgment is executed on account of that which the
people have been from the beginning.

After the full manifestation of that which the people
were, God changes His plan of government, and re-

XXI.

388 THE BOOKS OF THE BIBLE.

serves for sovereign grace the re-establishment of Israel
according to His promises, which He would fulfil by
His means who could maintain blessing by His power,
and govern the people in peace.

It is not uninteresting to recall, that that sovereign

-race, which blesses Israel at last and after all, when

responsible human nature has been fully tried, is —
though we come to it, where real, through definite
conviction of our sins and sinfulness — as to God's
ways, the starting point of our path and what
belongs to us. Hence the necessity of a new nature,
and God's love in giving His Son, are the opening of
all to us. The cross for both secures the righteousness
through which grace reigns.

Chapter xxii. recapitulates the sin of Jerusalem, of
her prophets, her priests, and her princes. The eye of
God sought for some one to stand in the gap before
Him, and found none. His indignation should con-
sume them. What force the prophecies give to those
words of the Lord, " How often would I have gathered
thy children, as a hen gathers her chickens under her
wings, and ye would not !"

In chapter xxiii. Jehovah j ustifies Himself forjudg-
ing Jerusalem by the iniquity and unfaithfulness of
her walk. Her whoredom with the Gentiles brought
her early course to mind. The same conduct shewed
the same nature. Sho has ended as she began, because
at heart she was the same. Samaria's lot should be
hers. The latter is called a tent or tabernacle, and
Jerusalem " My tabernacle in her."

In chapter xxiv. definitive judgment is pronounced
against Jerusalem, who was not even ashamed of her
sins. The day that Nebuchadnezzar lays siege to Jeru-
salem, the wife of the prophet dies ; and, although she
was the dearest object of his affections, Ezekiel was not
to mourn. Under the figure of his wife's death he is

EZEKIEL. 389

instructed to refrain his heart before the judgment of
Jehovah. The judgment once executed, the mouth of
the prophet would be opened, and the word of Jehovah
openly addressed to the remnant, so that Jehovah should
be known to them. Jerusalem should be set as a cal-
dron on the fire to melt and consume the whole. God
had purged her, but she was not purged ; and now He
causes His fury to rest upon her.

Chapter xxv. has an especial character. The nations
that surrounded and that were within the territory of
Israel rejoiced at the destruction of Jerusalem, and of
the sanctuary. Therefore God would execute judgment
upon them. Ammon, Moab, Edom, and the Philistines
are the objects of this prophecy. The testimony of God
against Edom is yet more developed in Obadiah. Thus,
by the judgment that should fall upon them, should
these nations know that, although Jerusalem had not
been a faithful witness, Jehovah alone is God. Chap-
ters xxiv. and xxv. go together. Chapter xxv. antici-
pates (although the date is similar) the events which
gave rise to the manifestations of hatred that are the
occasion of the judgments pronounced. But the spirit
had shewn itself in these tribes or nations from the
commencement of the desolations of Judah and Jeru-
salem. Their introduction here is easily to be under-
stood, for these nations were to share the same fate,
and are included in this judgment, because they are all
upon Israel's tei*ritory. Another remarkable element
(found also in other prophecies on Edom, and giving a
wider meaning to the one we are considering) is, that i t
declares that the judgment which shall fall on Edom
in the end shall be executed by the hand of Israel.
Compare Obadiah 17, 18 with verse 14 of this chapter.

Although in a certain sense upon Israel's territory,
Tyre has another character, and is the subject of a

XXII.-XXVI.

390 THE BOOKS OP THE BIBLE.

separate prophecy (chaps, xxvi.-xxviii.), because it
represents the world and its riches, in contrast with
Israel as the people of God ; and rejoices, not like the
others from personal hatred, but because (having oppo-
site interests) the destruction of that which restrained
its career gave free course to its natural selfishness. It
is worthy of remark in these prophecies, how God lays
open all the thoughts of man with respect to His people
and that which they have been towards Him.

In chapter xxvii., Tyre is judged for its ill-will to
the people and the city of God. It is overthrown as a
worldly system, and all that formed its glory dis-
appears before the breath of Jehovah.

In chapter xxviii. it is the prince and the king of
Tyre that are judged for their pride. Verses 1-10 set
before lis the prince of this world's glory as a man,
exalting himself and seeking to present himself as a
god, having acquired riches and glory by his wisdom.
Verses 11-19, while continuing to speak of Tyre, go, I
think, much farther, and disclose, though darkly, the
fall and the ways of Satan, become through our sin
the prince and god of this world. The prince of Tyre
represents Tyre and the spirit of Tyre. The verses
which follow (11-19) are much more personal. I do
not doubt that, historically, Tyre itself is referred to ;
verses 16-19 prove it. But, I repeat, the mind of the
Spirit goes much farther. The world and its kings are

presented as the garden of Jehovah on account of the

advantages they enjoy. (The outward government of
God is in question, which till then had recognised the
different nations around Israel.) This however applies
more especially to Tyre, which was situated in the terri-
tory of Israel, in Emmanuers land, and which, in the
person of Hiram, had been allied with Solomon, and
had even helped to build the temple. Its guilt was
proportionate. It is the world in relation with God ;
and if the prince of Tyre represents this state of things

EZEKIEL. 391

as being the world, and a world that has been highly
exalted in its capabilities by this position — an exalta-
tion of which it boasts in deifying itself, the king
represents the position itself in which, under this
aspect, the world has been placed, and the forsaking of
which gives it the character of apostasy. It is this
character which gives occasion for the declaration of
the enemy's apostasy contained in these verses. He
had been where the plants of God flourished,* he had
been covered with precious stones (that is to say, with
all the variety of beauty and perfection, in which the
light of God is reflected and transformed when mani-
fested in, and with respect to, creation). Here the
varied reflection of these perfections had been in the
creature : a creature was the means of their manifesta-
tion. It was not light, properly so called. (God is
light ; Christ is the light here below, and so far as He
lives in us, we are light in Him.) It was the effect of
light acting in the creature, like a sunbeam in a
prism. It is a development of its beauty, which is not
its essential perfection, but which proceeds from it.

The following are the features of the king of Tyres
character, or that of the enemy of God, the prince of
this world. He is the anointed cherub — he is covered
with precious stones — he has been in Eden the paradise
of God, upon the mountain of God — he walked in the
midst of the stones of fire — he was perfect in his ways
until iniquity was found in him. He is cast out of the

* "We may see, chapter xxxi. 8, 9, 16, that this is a description
of the kings of the earth, at least before Nebuchadnezzar, who
first substituted one sole dominion given by God, for the many-
kings of the nations recognised by God as the result of Babel,
and in the centre of which His people were placed, to make the
government of God known through their means.

The special relation of Tyre with Israel added something to
the position of the merchant city, and gave room also for the use
made here of the history of its king as a type or figure of the
prince of this world.

XXVII., XXVIII.

392 THE BOOKS OF THE BIBLE.

mountain of God on account of his iniquities ; his heart
was lifted up because of his beauty, and he corrupted
himself. Farther, we find that which, as to the
creature, is most exalted ; he acts in the judicial
government of God according to the intelligence of
God (this is the character of the anointed cherub). He
is clothed with the moral beauty that variously reflects
the character of God as light.* He is recognised
among the plants of God, in which God displayed His
wisdom and His power in creation, according to His
good pleasure, as Creator. He had been there also
Where the authority of God was exercised — on the
mountain of God. He walked where the moral per-
fections of God were displayed in their glory, a glory
before which evil could not stand — " the stones of fire."
His ways had been perfect. But all these advantages
were the occasion of his fall, and characterised it. For
the privileges we enjoy always characterise our fall.
Whence have we fallen ? is the question ; for it is the
having failed there, when we possessed it, that degrades
our condition. Moreover it is not an outward tempta-
tion, as in man's case — a circumstance which did not
indeed take away man's guilt, but which modified its
character. " Thy heart was lifted up because of thy
beauty." He exalted himself against God, and he was
cast out as profane from the mountain of God. His
spirit, independent in security, was humbled when he
was cast to the ground. His nakedness is manifested
to all ; his folly shall in the end be apparent to all.

* Observe that this takes place in the creature. In the case of
Aaron, the type of Christ as priest, it exists in the absolute per-
fection of grace, which presents us to God according to His
perfection in the light. It is afterwards seen in the glory as the
foundation of the city, the bride, the Lamb's wife, in the Itevela-
tion. That is, these stones present the fruit of perfect light

in creation, grace, and glory.

in

EZEKIEL. 393

The judgment of Sidon is added. And then, all hope
having been taken from Israel, when the judgment of
the nations is accomplished, God gathers them and
causes them to dwell in their land in peace for ever.

Chapters xxix.-xxxii. contain the judgment of
Egypt. Egypt sought, in the self-will of man, to take
the place which God had in fact given to Nebuchad-
nezzar. All must submit. The mighty empire of
Asshur had already fallen. Pharaoh, whatever his

_ht be. was no better.

We see this judgment of the As

the nations as to his power, in chapter xxxi. 10, 11 ;

brought out —

mighty

by seeing all the

God

earth overthrown like himself. Already fallen like the
uncircumcised (that is, like people who were not owned
of God, nor consequently upheld by Him), all must
give place to this new power in the hands of Nebuchad-

nezzar.

characterised
would follow its own will, and

God. (Chap, xxix. 9.) Such a princi

longer be the confidence of God's people. (Ver. 16.)
Egypt should have her place, but should no longer
rule. The judgment of Egypt should be the occasion
of Israel's blessing. This reaches to the end. In the
destruction of the Assyrian, God had shewn that He
would not allow a nation to exalt itself in this manner.
The will of man in Pharaoh did not alter His judg-
ment. In Nebuchadnezzar, as we have seen, a new
principle was introduced by God Himself into the
world.

Observe that in chapter xxxii. 27 Meshech and
Tubal are distinguished from the rest of the nations.

This prophecy concerning Egypt has particular im-
portance. It is composed of three distinct prophecies.
The first (chaps, xxix., xxx.) is subdivided ; the second,

394 THE ROOKS OF THE BIBLE.

chapter xxxi. ; the third, chapter xxxii. But this last
extends to the end of chapter xxxix., and embraces
several subjects in connection with the fate of Israel in
the last days. Observe that chapter xxix. 17-31 is a
prophecy of a very different date, introduced here on
account of its relation to that which precedes it in the
same chapter. Chapter xxx. 20-26 is also a distinct

prophecy as to its date.

Until chapter xxv. we principally found moral argu-
ments with respect to the state of Israel ; from thence
to the end of chapter xxxii. it is rather the execution
of the judgment. But the prophecy that announces
this execution is remarkable in more than one respect.
Nebuchadnezzar is looked at as executing the judgment
of God, whose servant he is for the purpose of doing so
on Jerusalem, now become pre-eminently the seat of
iniquity although the sanctuary of God. At the same
time God sets His land free, by these very judgments
from all the nations that wrongfully possessed it. He

s to nought the haughty power of man in which
had trusted, that is, Egypt, which shall never
rise again as a ruling nation. But it was the day of all
nations. The result of these judgments, whether on
rebellious Jerusalem or on the nations, should be at the
same time the re-establishment of Israel according to
promise and by the power of God in grace. The sr
which had led them into evil were taken away,
chap, xx vi. 16-21 ; xxvii. 34-36.) Thus, although
these events have had their historical accomplishment
by the hand of Nebuchadnezzar, the ways of God in
view of the re-establishment of Israel have been mani-
fested, as far as regards the judgments to be executed

[gment, through which all the nations, as well as
Israel, who was their centre, disappear from the scene
as nations. The Spirit, while recounting the execution
of the judgments that were to fall on Asshur, Elam,
and Meshech, gives details of those that had invaded

EZEKIEL. 395

the land or been snares to Israel. So that the prophetic
recital of these very judgments contains in itself the
assured hope granted to Israel by the efficacious grace
of the Lord. I cannot doubt that all this prophecy of
judgment relates — in a perspective brought nigh by the
energy of the Spirit — to the events of the last days,
which will be the complete fulfilment of these purposes
and intentions of God.
In chapter xxx. 3, we see that it is universal.*

I have already quoted the passages which shew that

for Israel it is the deliverance from their former
snares. The pretensions of man are overthrown (chap,
xxix. 3-9), the spirit of dominion (chap. xxxi. 10-14).
The nothingness of the glory of man is shewn at the
end of chapter xxxi., and of each judgment of chapter
xxxii. We have already seen that the fate of Meshech

* It will be remembered that with Nebuchadnezzar God set
aside the order He had previously established in the world, re-
vealed in Deuteronomy xxxii. (namely, of nations and peoples
arranged around Israel as, a centre). He owns Israel no longer
as His people. This order then falls of itself, and Babel of old,
the place of dispersion, becomes the centre of one absorbing
empire. In connection with the fact that Israel is no longer
owned as a people, being judged as such, God addresses Himself
to individual conscience in the midst ot ohe nation. But this
was the judgment of the nations, and the call of a remnant.
And this is why the prophecy reaches in its full bearing to the
final judgment of the earth, when that judgment and call are to
be fully accomplished. God consequently Himself delivers and
saves His people, judging between sheep and sheep, and execut-
ing wrath against all those who have trodden them under foot.
The judgment of the one absorbing empire does not form part of
the prophecies of Ezekiel (this is found in Daniel), save so far as
every oppressor and evil shepherd is judged. (Chap, xxxiv.)
The connection of this empire witli Israel in the last days will
not be immediate. It will politically favour the Jews who do
not own the Lord. What I here notice forms the key of the
prophecy. Ezekiel speaks from the midst of Israel captive, and

does not occupy himself with Judah, owned by itself in the land
under the power of the Gentiles.

XXX.-XXXII,

306 THE BOOtfS OF THE BIBLE.

is mentioned separately, perhaps in view of that which
will happen to it in the last days, and which is an-
nounced farther on. (Chap, xxxix

It is important to remark one point in this series of
prophecies, which commences with the judgment of
Jerusalem, the centre of the former system of nations.
They are executed with the object of making them all
know Jehovah : only in Israel's case there is, besides
this, the understanding and the special verification of
prophecy. See chapter xxiv. 24-27, Israel; chapter
xxv. 5, 7, 11, Ammon and Moab ; verses 15-17, especial
vengeance on the Philistines ; chapter xxvi., Tyre ;
chapter xxviii. 22, Zidon ; chapter xxix. 19, Egypt ; as
also chapters xxx. 26, xxxii. 15. With respect to Edom
(chap. xxv. 14), it is only said that Edom shall know
the vengeance of Jehovah by means of Israel — a
further proof that in certain respects this prophecy
extends to the last days. These prophecies, then,
furnish us in general with the manifestation of Jeho-
vah's power, so as to make Him known to all by the
judgments which He executed; already partially

realised in the conquests of Nebuchadnezzar, but to be
fully accomplished by-and-by in favour of Israel.

It will be remarked that, in verse 12 of chapter xxxv.
when Edom is again judged, it is only said, " Thou
shalt know that I Jehovah have heard all thy
blasphemies." But in verses 4, 9, it is said of Edom,
"Thou shalt know," or "Ye shall know that I am
Jehovah." So that this knowledge of Jehovah is by
the judgment itself, not by any resulting spiritual
knowledge of Him ; for, when all the earth shall re-
joice, Edom shall be made desolate. It will be through
judgment that all the nations shall know that Jehovah

is God. But when the judgment has been executed
and all the earth shall rejoice in blessing, Edom will
have only judgment. Compare Obadiah. Edom under-
goes judgment by means of the mighty among the

EZEKIEL. 397

nations, but Israel himself shall strike the final blow.
We may see the two means of making Jehovah known
in the case of Israel. (Chap. xxiv. 24-27 ; xxviii.
26 ; xxxiv. 27 ; xxxvi 11.) In the other cases it is

by judgment.

We have yet to observe that in the case of Tyre,
commercial glory, and in the case of Egypt, govern-
mental pride founded on power, are absolutely judged,
cast down and destroyed without remedy. (Chap. xxvi.
21 ; xxvii. 36 ; xxxi. 18.) Compare chapter xxxii. 32.
This has been literally fulfilled with respect to the
continental Tyre, and the Egypt of the Pharaohs. We
have seen a total destruction of Edom announced by
Jehovah. That which characterised Edom was its
implacable hatred to the people of God.

In chapter xxxiii., in view of these judgments, which
put His people on entirely new ground (for they were

judged as Lo-ammi, with the nations, and this is why
the prophecy can look on to the last days, although the

judgments had been but partial) — in view then of these
judgments, God establishes an entirely new principle,
namely, individual conduct as the ground of the deal-
ings of God, in contrast with the consequences of
national sin. (Vers. 10, 11.) Thus the door was still
fully open to individual repentance founded on a testi-
mony that applied individually, whatever the national
judgment might be. The end to which the judgment
applies is in contrast with the effect to be produced by
it on the individual, and that in order to confirm the
principle. Faith would not be shewn now by reckon-
ing on the promises to Israel, or on the intervention of
God in behalf of His people as in possession of His
promises, for the people were judged ; and the very
thing that would have been faith, had it been the time
of the promises, and that hereafter also will be faith,
is but hardness of heart in the time of judgment. (Ver.

xxxnr.

398 THE BOOKS OF THE BIBLE.

24.) Compare Isaiah li. 2, a passage often entirely
misapplied. The little remnant in the latter days may
trust in a God who had called out one man alone and
had multiplied him ; but such a thought on the part of
the people, when God was cutting off the multitude of
them because of their iniquities, would only cause the
judgment to be more keenly felt. In this way of judg-
ment on the iniquities of which they had been
nationally guilty (and not by a blessing which pre-
sumption would snatch from God), they should know
that Jehovah was God.

The end of Jeremiah has given us an account of the
fulfilment of EzekieFs words ; but all these judgments
give room for the intervention of God in behalf of His
people by means of sovereign grace accomplished in the
Messiah. Still the evil lay in the shepherds, that is, in
the kings and princes of Israel, who were not true
shepherds (indeed there were none true) ; and the
flock, diseased, scattered, afflicted, and ill-treated, were
a prey to their enemies. The shepherds devoured
them, and neither protected nor cared for them. But
Jehovah now points it out in order to say that He
Himself would seek out His poor sheep, and would
judge between sheep and sheep, and would deliver
them from the mouth of those that devoured them,*

* The thirty-third chapter having stated the great principles
of God's dealings in the last days, namely, individual condition
before God, chapter xxxiv. exhibits the conduct of their leaders :
Jehovah judges the latter as having misled and oppressed His
people; He discerns Himself " between cattle and cattle." Then
in chapter xxxv. Edom is judged. (Compare Isaiah xxxiv.)
Here, in general, it is the effect, relating to all Israel ("^ these two
countries"). In chapter xxxvi. is the moral renewing of all
Israel, that they may judge their ways ; in chapter xxxvii., the
restoration of the people, as quickened by God in national resur-
rection; and at last (chaps, xxxviii. and xxxix.) the judgment of
the enemies of the people thus restored in peace, or i*ather, of
the enemy (that is, Gog). All these things are connected with
the relationship between Jehovah and His people. Although He

EZEKIEL. 399

and that He would feed them upon the mountains of
Israel, and in fat pastures. He would raise up the true
and only shepherd, David (that is, the well-beloved
Messiah). Jehovah should be their God, and His
servant David their prince. The covenant of peace
should be re-established ; full and secure blessin
should be the abiding portion of the people of God, the
house of Israel. There should be no more famine in
their land, and the nations should no more devour
them. Observe here the way in which Jehovah Him-
self delivers His sheep, without calling Himself their
shepherd, and then raises up a plant of renown, the
true David, as their shepherd.

In chapter xxxv. God decides the controversy be-
tween Edom and Israel, and condemns Mount Seir to
perpetual desolation, because of the inveterate hatred
of that people to Israel ; and instead of delivering up
Israel to Edom in the day that He chastises His people,
it is Edom that shall bear the punishment of this
hatred, when the whole earth shall rejoice. When God
chastises His people, the world thinks to possess every-
thing ; whereas that chastisement is but the precursor
of the world's judgment.

Chapter xxxvi. continues the same subject with re-
ference to the blessing of Israel. The nations insulted
Israel as a land whose ancient high places were their
prey, and — as the spies had said — a land that devoured
its inhabitants. God takes occasion from this to shew
that He favours His people, and Jehovah declares that
He will restore peace and prosperity to the land and
take away their reproach. Israel had defiled the land

gives David as king, yet the Messiah is not named as having had
relations with the people ; for in fact this was only true of Judah.
It is a general picture of the last days in their great results and
their events, everything having its place in reference to a&
Israel, without giving a history of details.

XXXIV.-XXXVI.

400 THE BOOKS OF THE BIBLE.

and profaned the name of Jehovah, and Jehovah had
scattered them among the heathen. And even in this
His name would be profaned through their vileness,
because the heathen would say, " These are the people

of Jehovah, and are gone forth out of his land." But

Jehovah would intervene and sanctify His great name
before the heathen, by bringing His people back from
among them, and cleansing them from all their filthi-

ness ; taking away the hardness of their hearts, giving
them His Spirit, causing them to walk in His statutes,
planting them in the land which He had given to their
fathers, owning them as His people, and being Himself
their God. The reproach that the land devoured its
inhabitants would then be evidently without founda-
tion. God would multiply earthly blessings to His
people. Jehovah's work should be evident to all men.

It is principally to this passage (although not exclu-
sively) that the Lord Jesus alludes in John iii., telling
Nicodemus that He had spoken of earthly things, and
that, as a master of Israel, he ought to have understood
that this renewing of heart was necessary to the bless-
ing of Israel in the earth. The truth of this, with
regard to a Jew, ought not to surprise him, since it was
a work of sovereignty in whomsoever should be born
of God; and if Nicodemus did not understand the
declaration of the prophets, with respect to the necessity
of being born again for Israel's enjoyment of earthly
things, how could he understand if Jesus spoke to him
of heavenly things, for the introduction of which the
death of the Son of man, His rejection by the Jews,
was absolutely necessary ?

We may remark that this prophet speaks of the
dealings of God with respect to Israel as a nation re-
sponsible to Jehovah, and never says anything of the

first coming of Christ or of Israel's responsibility with

regard to Him. This took place under the dominion of
the Gentiles. Here Nebuchadnezzar is but a rod in the

EZEKIEL. 401

hand of Jehovah, and the times of the Gentiles are not
considered. This is the reason why we find the judg-
ment of the nations by Nebuchadnezzar connected with
the events of the last days. The rejection of Christ by
the Jews is therefore not mentioned here. It is Israel
before Jehovah. This remark is important in order to
understand Ezekiel. (See preceding note.)

Chapter xxxvii. reveals the definitive blessing of the
people as a fact, without entering into any details of the
events that terminate in this blessing. The dry bones
of Israel, of the nation as a whole, are gathered to-
gether by the power of God. God accomplishes this
work by His Spirit, but by His Spirit acting in power

on His people to produce certain effects rather than in
giving spiritual life (although it is not to be doubted
that those who are blessed among the Jews will be
spiritually quickened). The result of this intervention
of God is that the dispersed of Israel, hitherto divided
into two peoples, are gathered together in the earth, re-
united under one Head, as one nation. It is the resur-
rection of the nation, which was really dead and
buried. But God opens their graves, and places them
again in their land restored to life as a nation. The
fact of their division before this operation of God is
recognised. But the result of the operation is Israel
in their unity as a people. One king should reign over
them. This, under God's hand, is the result of all their
iniquity, and of the devices of the enemies who had
carried them into captivity. David (that is, Christ)
should be their king. They should be thoroughly
cleansed by God Himself. They should walk in His

statutes and His judgments, and dwell for ever in their

land. The sanctuary of God should be in their midst
for evermore; His tabernacle, His dwelling-place,
should be among them, He their God and they His
people. The heathen should know that Jehovah
sanctified Israel, when His sanctuary should be there

VOL. II. XXXVII. DD

402 THE BOOKS OF THE BIBLE.

for ever.

Jehovah

blessing of Israel from

Chapter xxxviii. Gog, not fearing Jehovah, seeks to
take possession of the land. He has no thought that
Jehovah is there. His pride blinds him.

It is very important to remark that Ezekiel speaks
neither of the first nor the second coming of Christ, nor
of the circumstances of the Jews in connection with the
empire of the Gentiles. The latter only appear as in-
struments performing the will of God. The prophet
brings Jehovah and Israel into the scene. He presents
Christ indeed, but as being there already and in the
character of David. Jehovah raises up for them a
plant of renown. His coming is not the question. The
judgments of Jehovah upon the earth make Him
known to the nations and to Israel (to the latter His
blessings also). The nations learn through these, a
point of capital importance in God's ways, that Israel
went into captivity because of their sins, and not
because their God was like the idols of the heathen.
But in all the ways of God thus presented, not only is
the comino* of Christ not mentioned, but it has even no
place. It belongs to another series of thoughts and
revelations of the Spirit of God — another order of

events.

It is well also to observe that chapters xxxvi. and
xxxvii., and the two following ones taken together, are

but each of the first two by
n together as a whole, treat of

of

being complete, and presentin

o

the subject treated, and closing with the assurance that
it will be final and perpetual. The subject of all these
prophecies is the land, and the blessings of God upon
the land of Israel. This land, which belonged to

would not have defiled. He drives out

He

He

T5ZKRIEL. 403

the people, He makes the nations, as well as Israel,
understand His ways in this respect. He acts in full
grace towards His people. He makes it known that
they are His people, that He will be sanctified, and
that He is sanctified, in their midst.

I think, then, that Gog is the end of all the dealings
of God with respect to Israel, and that God brings up
this haughty power in order to manifest on earth, by a
final judgment, His dealings with Israel and with the
Gentiles, and to plant His blessing, His sanctuary,
and His glory in the midst of Israel (none of the
people being henceforth left in exile afar from their
land) .

Besides the numerous verses in which it is said,
" And they shall know that I am Jehovah/' the follow-
ing passages may be referred to, which will shew the
leading thought in those declarations and judgments
of God, namely, the manifestation of His government
on the earth — a government making manifest the true

character of God in His rule, and securing its demon-

stration in the world, in spite of the unfaithfulness of
His people ; and that, in grace as well as in holiness,
chapters xxxvi. 19-23, 36 ; xxxix. 7, 23, 24, 28. With

respect to Israel, see chapter xxxiv. 30 ; to the enemy,
chapters xxxv. 12 and xxxvii. 28.

That which I have just said of Gog supposes that all
the events which relate to the coming of the Son of
man are omitted in the writings of this prophet
which I believe to be the case. The Book treats only
of the governmental wa} r s of God on the earth, of
Jehovah in Israel. The power designated by " Gog "
is that of the north, outside of the territory of the
beasts in Daniel. I doubt not that the right transla-
tion would be " Prince of Rosh, Meshech, and Tubal,"
as learned men have remarked. Cush and Phut were
on the Euphrates, as well as on the Nile. Persia is
known. Togarmah is the north-east of Asia Minor.

xxxviu,

404 THE BOOKS OF THE BIBLE.

The audaciousness of
Jehovah to break forth

of

> facilitate the establishment of
the connection of this with other passages, that I doubt
not Jesus will reign in the character of David before
assuming that of Solomon. He suffered as David,
driven away by the jealousy of Saul. The remnant
will pass through this in principle. This is the key to
the Book of Psalms. He will reign as David, Israel
being blessed and accepted, but all their enemies not
yet destroyed. And, finally, He will reign as Solomon,
that is to say, as Prince of peace. Many passages, such
as Micah v., several chapters in Zechariah, Jeremiah li.
20, 21, Ezekiel xxv. 14, speak of this time, in which
Israel, already reconciled and acknowledged and at
peace within, shall be the instrument for executing
Jehovah's judgments without. (Compare Isaiah

10-14.)

All, then, that relates to the destruction of the em
pires which are the subject of Daniels prophecies ha:
no place in the prophecies of Ezekiel ; nor that whiel
takes place in order to put Israel again in relation witl
God : nor the consequences to the Jews of their reiec

Christ

be

erally in Isaiah.
Here God makes Himself known in Israel. Gog, the
prince of Rosh, Meshech, and Tubal, falls upon the
mountains of Israel, and Jehovah makes Himself
known in the eyes of manjy nations. (Chap, xxxviii.
21-23.) The judgment ahall reach the land of Gog,
and the isles. (Chap, xxxix. 6.) The name of Jehovah
shall be known in Israel, and the heathen shall know
that Jehovah, the Holy One, is in Israel. (Ver. 7.)
And, the glory of Jehovah being thus manifested in
the midst of the nations, Israel from this day forth
shall know that it is Jehovah Himself who is their
GocL aju} the nations shall know that it was tU«

EZEKIEL. 405

iniquity of Israel that brought judgment upon them,
and not that Jehovah had failed either in power or in
the stability of His counsels. (Vers. 22-24.) In a word,

Jehovah and His government should be fully known

in Israel, and by means of this people in the world ;
and from that time God would no more hide His face
from them. His Spirit should be poured out upon His
people. Verses 25-29 recapitulate the dealings of God
towards them for the establishment of His govern-
ment, and to make Himself known among them.

The remaining part of the prophecy is the establish-
ment of His sanctuary in the midst of His people. The
reader will perceive that we find in these last chapters
a revelation of the same kind as that given to Moses
for the tabernacle, and to David for the temple — only
that in this case the details are preserved in the writ-
ings given to the people by inspiration, as a testimony

for the time to come, and to conscience in all times.
God takes an interest in His people. He will re-
establish His sanctuary among men. Meantime the
testimony of this has been given to the people to bring
them under the responsibility which this good- will of
God towards them involved. For the prophet was
commanded to tell the house of Israel all that he had
seen; and he did so. When the dimensions of the
different parts of the house have been given, the glory

of Jehovah fills the house, in the vision, as happened
historically at the dedication of the tabernacle and of
the temple.

Chapter xliii. 7 proclaims that the house, which is
the throne and the footstool of Jehovah, should no
more be defiled by profane things. The prophet was
then to declare that, if Israel renounced their unfaith-
fulness, Jehovah would return to dwell there. Thus
the people are placed at all times under this responsi-
bility. The prophet was to shew the house to Israel
that they might repent ; and, if they repented, he was

XXXIX.-XLIIL

406 THE BOOKS OF THE BIBLE.

to explain it to them in detail.

which

end. The ordinances of the house
them, if thev humbled themselves :

of this the prophet

to be done for the cleansing and the consecration of
the altar, in order that the regular service might be

performed.

Chapter xliv. makes known the fact that Jehovah is
returned to His house, and the memorial of His having
done so is preserved in that the door by which He
entered is to remain for ever shut. The Prince alone
(for God will raise up a Prince in Israel) is to enter
through it — to sit before Jehovah. We have seen that
this prophet always contemplates Israel on their own
ground, as an earthly people in relation with the throne
of God on the earth. (Compare Zech. xii. 7, 8, 10.)
Finally God maintains the holiness of His house
against all strangers, and even against the Levites who
had forsaken it. The family of Zadok is established in
priesthood, and directions are given to keep it from

profanation
Chapt

priests in the land
close to that of the sanctuary. The

portion of the Levites was to adjoin that of the

and then came the possession of the city and its

suburbs

of the breadth of

land was for the Prince and for the inheritance of His
children, in order that the people should no longer be
oppressed. All the rest of the land was for the people.
Provision is also made for the daily offerings, and for
those of the Sabbath. The other appointed offerings
were to be made by the Prince.

Some details require one or two remarks. The

of

It

no longer an atonement at the end of seven months to
take away the defilements that have been accumulat-
ing. The year opens with an already accomplished

fcZEKIEL. 407

cleansing. Afterwards, in order that all may have
communion with the sufferings of the Paschal Lamb,
an offering is made on the seventh day of the month
for every one that erreth, and every one that is simple,
(Ver. 20.) During the feast they offered seven bullocks
instead of two. The character of worship will be per-
fect. The sense of Christ's acceptance as the burnt-
offering will be perfect in that day. The feast of
Pentecost is omitted — a circumstance of great signi-
ficance, for this feast characterises our present position.
Not that the Spirit will not be given in the world to
come, when Christ shall establish His kingdom. But

this gift is not that which, connecting us with a

heavenly Christ and the Father in Christ's absence,
characterises that period as it does the present time.
For Christ will be present.

We have observed that the prophet sees everything
in a point of view connected with Israel. Thus the
remembrance of redemption, the passover, the basis of
all, and the enj oyment of rest celebrated at the feast of
the tabernacles, will characterise the position of Israel
before God. The two feasts are celebrated in the re-
cognition of the full value of the burnt offering
presented to God. Another circumstance which dis-
tinguishes the worship of this millennial day is, that
the two feasts which are types of that period are
marked out in the worship — the Sabbath, and the new
moon, rest and re-establishment, Israel appearing anew
in the world. The inner gate on the side of the east
was open on that day, and the Prince worshipped at
the very threshold of the gate and the people before the
gate. (Chap, xlvi.) The other days it was shut. They
stood thus before Jehovah in the consciousness of the
rest which God had given to Israel and of His grace in
again manifesting His people in the light. Nevertheless
it still remains true that neither the people nor the
Prince entered within. Those who are the most

XLIV.-XLVI.

408 THE BOOKS OF THE BIBLE.

blessed on the earth in that day of blessing will never
have that access into God's presence which we have,

the Spirit, through the veil. Pentecost belongs to,

and links itself with, the rending of the veil ; and
gives us to walk in all liberty in the light, as God
Himself is in the light, having entered into the holy
place by the new and living way which He has con-
secrated for us, through the veil, that is to say, His

flesh.

The Prince entered by the outer door on the side of
the east, and he went out by the same door. In the
solemn feasts, the people went in by the north gate
and came out by the south gate, and the Prince in their
midst. When he went in alone, as a voluntary wor-
shipper, he entered and retired again by the eastern
ate. These ordinances, while giving remarkable
honour to the Prince, in connection with the glory of
God, who gave him his place among the people, equally
secured that which follows (vers. 16-18) of the
brotherly and benevolent relations between him and
the people of God, and took away all opportunities
of oppression.

The last two chapters do not require any lengthened
remarks. The waters that issue from the sanctuary
represent the life-giving power that proceeds from the

throne of God, flowing through His temple, and heal-
ing the Dead Sea, the abiding token of judgment.
The waters abound in fish, the trees that grow beside
them are filled with fruit, the marshes alone remain
under the curse — they are " given to salt." The bless-

ing of that day is real and abundant, but not complete.
The land is divided between the tribes in a new
manner, by straight lines drawn from east to west.
The portion for the sanctuary and for the city, or the
25,000 square reeds, are situated next to the seventh
tribe, beginning from the north. The name of the city
thenceforth shall be "Jehovah is there." Compare,

EZEKIEL. 409

for the waters that flow from the temple, Joel iii. 18 ;
Zechariah xiv. 8 — passages that refer to the same
period.

It appears that the two places pointed out to the
fishermen as a boundary were the two extremities of
the Dead Sea. (We may compare Gen. xiv. 7 ; 2 Chron.
xx. 2 ; and Isa. xv. 8.) The main features in the whole
passage are the re-establishment of Israel, but on
new grounds and blessing, analogous to that of para-
dise (an image borrowed from this prophecy in the
Apocalypse) ;* but, after all, with the reserve that this
blessing did not absolutely remove all evil, as will be
the case in the eternal ages.

There is a powerful and abiding source of blessing
which greatly surmounts the evil, and almost effaces
it; nevertheless it is not entirely taken away. Still
the name of the city, of the seat of power, that which
characterises it, is " Jehovah is there " — Jehovah, that
great King, the Creator of all things, and the Head of
His people Israel.

* When I say "borrowed," it is not that the Spirit of God has
not given us an original image in the Apocalypse : one has but
to read it to be convinced of the contrary. But Old Testament
imagery is constantly employed in the descriptions there given

only in such a manner as to apply it to heavenly things, a cir-
cumstance that makes it much easier to understand the book by
helping us to enter into its real character through its analogy
with the Old Testament.

(

XLVII., XLVIII.

DANIEL.

In the Book of Ezekiel we have seen the government
of God on earth fully developed in connection with
Israel ; whether in condemning the sin which occa-
sioned the judgment of that people, or in their restora-
tion under the authority of Christ, the Branch that
should spring from the house of David, and who, in
the book of that prophet, hears even the name of
David, as the true "beloved" of God, the description
of the temple, with its whole organization, being given
at the end. In this development we have found
Nebuchadnezzar, the head of the Gentiles, introduced
as Jehovah s servant (chapters xxix. 20 ; xxx. 24) for
the judgment of sinful Israel, who were rebellious and
even apostate, worshipping false gods. God had made
Israel the centre of a system of nations, peoples, and
languages, that had arisen in consequence of the judg-
ment on Babel, and existed before God independently
of each other. The nation of Israel was doubtless
very distinct from all that surrounded it, whether as
a people to whom the true God was known, or as
having in their midst the temple and the throne of
God ; but, whatever the contrast might be between
the condition of Israel as a nation, and that of the
other nations, still Israel formed a part of that system
of nations before God. (Deut. xxxii. 8.)

In executing the judgment of God on Israel
Nebuchadnezzar set aside this whole system at once,
and took its place in the absolute and universal
dominion which he had received from God. It is of
this order of things and of its consequences — of this

DANIEL. 411

dominion of the head of the Gentiles, and of the Gentile
kings, in the successive phases that characterised their
history — that the Book of Daniel treats, bringing into
notice a remnant of Israel, in the midst of this system,
and subject to this dominion. The king of Judah

having been given up into the hands of the head of

the Gentiles, the royal seed is found in the same
position. The remnant becomes the especial object of
the thoughts of God revealed by His Spirit in this
book.

Besides the testimony rendered to Jehovah by the
fact of the faithfulness of the remnant in the midst
of the idolatrous Gentiles, two important things
characterise their history as developed in this book.
The first is that the Spirit of prophecy and of under-
standing in the ways of God is found in this remnant.
We have seen this raised up in Samuel, when all Israel
had failed, and subsist through their whole history
under the shadow of royalty. The Spirit of prophecy
now again becomes the link of the people with God,
and the only resting-place for their faith, amid the
ruin which the just judgment of God had brought
upon them. The second circumstance that charac-
terises the dealings of God with regard to this remnant
is, that, preserved by God through all the misfortunes
into which the sins of the people had cast them, this
remnant will assuredly share the portion which God
bestows on His people according to His government
and according to the faithfulness of His promises.
We find these in the first and last chapters of the
book we are considering.

This Book is divided into two parts, which are
easily distinguished. The first ends with chapter vi.,
and the second with the close of the Book, the first
and last chapters having nevertheless a separate
character, as an introduction and a conclusion, re-
spectively making known the position of the remnant,

412 THE BOOKS OF THE BIBLE.

to whom, as we have said, the testimony of God was
confided at the beginning and at the end.

The two great divisions have also a distinct
character. The first sets before us the picture of the
dominion of the Gentiles, and the different positions it
would assume before God according to the human
pride which would be its animating principle. This
picture contains historical features which plainly
indicate the spirit that will animate the ruling power
in its different phases ; and then the judgment of God,
This division is not composed of direct revelations to
Daniel, except for the purpose of recalling Nebuchad-

nezzar's dream,
presented

Gentiles
and general history
the monarchies that were to succeed each other,
or the different and successive features that would
characterise them, and their final judgment, and the
substitution of the kingdom of Christ ; and especially,
the course and judgment of the one which God had
Himself established, and which represents all the
others, as being invested with this character of divine
appointment. The others did but inherit providentially
the throne which God had committed to the first. It
was a question between God and Israel that gave
this monarchy its supremacy. It is the spirit of pre-

idolatry, and of blasphemy against the God

Israel

destruction. Ghapt

does not give the iniquity of the king, except as
submitting to the influence of others. It. is the princes
of the people who will have none but the king

ed as God, and who undergo the same

punishment that they sought to inflict
were faithful to the Lord.

The second part of the Book, which consists of
communications made by God to Daniel himself,
exhibits the character of the heads of the Gentiles in
relation to the earth, and their conduct towards those

DANIEL. 413

who shall acknowledge God ; and at last the establish-
ment of the divine kingdom in the Person of the Son
of man — a kingdom possessed by the saints. The
details of God's dealings with His people at the end
are given in the last chapter. We may also remark
that chapter vii. gives essentially the history of the
western power, chapter viii. that of the eastern — the
two horns. Chapter ix., although especially regarding
Jerusalem and the people — the moral centre of these
questions, is connected on that very account with the
western power that invaded them. From chapter x.
to the end of chapter xi. we are again in the east,
closing in with the judgment of the nations there, and
the establishment of the remnant of Israel in blessing.
Let us now examine these chapters consecutively.

Chapter i. sets before u# the royalty of Juclah,
formerly established by God over His people in the
person of David, falling under the power of Nebuchad-
nezzar ; *and the king, Jehovah's anointed, given up by
Jehovah into the hands of the head of the Gentiles, on
whom God now bestowed dominion. That which was
announced by Isaiah (chap, xxxix. 7) falls upon the
children of the royal seed ; but God watches over
them and brings them into favour with those that
kept them. This was especially the case with respect
to Daniel. The two characteristics of the faithful
remnant in captivity are prominently marked in
this chapter: — first, faithful to the will of God,
although at a distance from His temple, they do
not defile themselves among the Gentiles; secondly,
their prayer being granted, understanding is given
them, as we see in chapter ii. in Daniel's case, even the
knowledge of that which God alone can reveal, as well
as His purpose in that revelation. They alone possess
this understanding, a token of divine favour and the
fruit of their faithfulness through grace. This is the

Ir

414 THE BOOKS OF THE BIBLE.

case with Daniel in particular, whose faith and earnest
fidelity marks out the path of faith for his companions.
This did not interfere with their subjection to the
Gentiles, whose power was the ordinance of God for
the time being. But this is a most important element :
the place of true knowledge, of intelligence of the
divine mind, what is called the secret of the Lord, in
the days of Babylonish corruption and power, is the
thorough keeping oneself undefiled by the smallest
contact with what it gives, with the meat with which
it would feed us.

On the other hand, we see in the second chapter the
mighty king of the Gentiles made the depositary of
the history of the Gentiles, and of God's entire plan,
as the recipient of these divine communications; yet
in such a manner as to exhibit Daniel, the captive
child of Israel, the faithful one who kept himself
separate in Babylon as the one whom the Lord
acknowledged, and who enjoyed His favour. But the
details of this chapter, as a general picture of Gentile
power, beginning with the dominion bestowed on
Nebuchadnezzar, must be considered more attentively.

We may first observe that the Gentile kingdoms are
seen as a whole. It is neither historical succession
nor moral features with respect to God and man, but
the kingdoms all together forming, as it were, a

v « — — a

personage before God, the man of the earth in the eye
of God— glorious and terrible in his public splendour
in the eyes of men. Four imperial powers were to
succeed each other, as the great head of which God
had set up Nebuchadnezzar himself. There should be
in certain respects a progressive deterioration ; and at
length the God of heaven would raise up another
power that would execute judgment on that which
still existed, and cause the image to disappear from oft
the earth, setting up in its place a kingdom that
should never be overthrown. In the progressive

DANIEL. 415

decline in principle and character of imperial power
there would be no diminution of material strength.
Iron, that breaks in pieces and crushes all things,
characterises the fourth power. The peculiar ex-
cellency of the head of gold appears to me to consist
in its having received authority immediately from
God Himself. In fact the absolute authority of the
first power was founded on the gift of the God of
heaven ; the others succeeded by providential prin-
ciples. But God, known as supreme, bestowing
authority on the head, replacing His own authority
on the earth by that of the head of the Gentiles, was
not the immediate source of authority to the others.
Babylon was the authority established of God. And
therefore we found in Ezekiel (and the same thing is
seen elsewhere) that the judgment of Babylon is
connected with the restoration of Israel and of the
throne of God.

Observe, nevertheless, that God does not here pre-
sent Himself as God of earth, but of heaven. In
Israel He was God of the earth. He will be so again
at the restitution of all things. Here He acts in
sovereignty as God of heaven, setting up man, in a
certain sense, in His place on the earth. (See vers. 37,
38.) Although more limited, it is a dominion charac-
terised by the same features as that of Adam. It
differs in that men are placed under his power ; it is
more limited, for the sea is not included in his sove-
reignty, but it reaches to every place where the beasts
of the field and the fowls of the heaven exist. Human
strength is found at the end of its history ; but the
subsisting power is much more remote from the ancient
relationship of God with the world.

The mixture of iron and of potter's clay is a change
wrought in the primitive character of the imperial
Iloman power — another element is introduced into it ;
the character remains in part, but another element is

II,

416 THE BOOKS OF

added. The energetic will of man is not there in an
absolute manner. It is the introduction into the im-
perial Roman power of an element distinct from that
which constituted its imperial strength, namely, the
will of man devoid of conscience — military and popular
power concentrated in one individual without con-
science. There are two causes here of weakness
division and the want of coherence between the e

ments. The kingdom (ver. 41) shall be divided, and

42) it shall be partly strong and partly br

seed of men ° is, I think, something outside of
that which characterises the proper strength of the
kingdom. But these two elements will never combine.
It appears to me that the Barbaric or Teutonic element
is probably here pointed out as added to that which

ubdrv

constituted the Roman empire. The fact

It is then announced
that, in the days of these last kings, He who rules
from heaven will set up a kingdom that cannot be
shaken, and that shall never pass into other hands.
This is properly the only kingdom that, on God's part,
takes the place of the kingdom of Babylon. The God
of heaven had established Nebuchadnezzar in his king-
dom, and had given him power, and strength, and
glory, making all men subject to him. Doubtless the
three others had followed, according to the will of Him
who orders all things. But it is only with respect to
the kingdom of verse 44, that it is once more said,
"the God of heaven shall set up a kingdom." The

the

and some leading features in the history, of
ur of the kingdoms are given. Nothing but

of

two

first. So that the Spirit of God

of the fourth

and the divine establishment of the fifth or final
kingdom.

DANIEL. 417

We will now observe the manner in which this last
kingdom is established ; and we see that it is accom-
plished by means of a judicial and destructive act

image*to powder, brin

com
(Ve

_s. 34, 35.) The instrument of this destruction was
formed by the wisdom or the schemes of man. It
is " cut out without hands." It does not act by a moral
influence that changes the character of the object on
which it acts. It destroys that object by force. It is
God who establishes it and gives it that force. The

does not g

destroys

the image. Before it extends itseli, it
image. When it has become great — it is not merely a
right given by God over men, it fills the whole earth
— it is the exalted seat of a universal authority. It is
on the last form of power, exhibited in the image, that
the stone falls with destructive ^rce — when the em-
pire is divided and is partly strong and partly weak
on account of the elements of which its members are
composed. We may observe, that it is not God

_ the image in another way to establish the
kingdom. The kingdom which He is establishing
smites the feet of the image as its first act. It is the
outward and general historv of that which, bv God's

ppointment, took the place of His throne and His

government

radually

degenerated in its public character with respect to
God, and which at length comes to its end by the
iudgment executed bv the kingdom established of God

human

_dom of Christ
monarchy formerly

blished by God, destroys the whole form of its
existence, and itself fills the world.

monai

chies. We find Babylon, Persia, and Greece named in
the book, as being already known to the Jews, and the

VOL. II. IL E E

418 THE BOOKS OF THE BIBLE.

Romans introduced by the name which their territory
bore, the coasts of Chittim ; so that I receive, without
further question, the four great empires ordinarily re-
cognised by every one as pointed out in this prophecy.
It does not appear to me that these prophecies leave
room for any doubt on the subject.

The effect of the communication, which proves that
God is with the remnant who alone understand His
mind, is that the haughty Gentile acknowledges the
God of Israel as supreme in heaven and on earth.
That which characterises the remnant here is that God
reveals to them His mind.

After this general picture, we have, historically, the
characteristic features of these empires, marking the
condition into which they fall, through their departure
from God — primarily and principally Babylon.

In chapter iii. we have the first characteristic feature
of man invested with imperial power, but whose heart
is afar from God — a distance augmented by the very
possession of power. He will have a god of his own,
a god dependent on the will of man ; and, in this case,
dependent on the depositary of the imperial power.
This is man's wisdom. The religious instincts of men
are gratified in connection with the supreme power ;
and the influences of religion are exercised in binding
all the members of the empire in one blended mass
around the head, by the strongest bond, without any
appearance of authority. For the religious wants of
man are thus connected with his own will; and his
will is unconsciously subject to the centre of power.
Otherwise religion, the most powerful motive of the
heart, becomes a dissolvent in the empire. But the
will of man cannot make a true god ; and consequently
Nebuchadnezzar, although he had confessed that there
was none like the God of the Jews, forsakes Him and
makes a god for himself, The Gentile government

DANIEL. 419

God, the

its power; and the true

od which the kino* sets

God is only acknowledged by a faithful
remnant. The empire is idolatrous.

This is the first great feature that characterises the
dominion of Babylon. But the faithfulness that
opposes this wise system which binds the most power-
ful motive of the whole people to the will of their
head, uniting them in worship around that which he
presents to them — faithfulness like this touches the
mainspring of the whole movement. The idol is not
God at all ; and, however powerful man may be, he
cannot create a god. The man of faith, subject indeed
to the king, as we have seen, because appointed of
God, is not subject to the fa
up, denying the true God w
and who is still acknowledged by the man of faith.
But power is in the king's hands ; and he will have it
known that his will is supreme.

Shadrach, Meshach, and Abednego are cast into the
fiery furnace. But it is in the suffe: ^ ^

that God in the end appears as God. He allows their
faithfulness to be tried in the place where evil exists,
that they may be with Him in the enjoyment of
happiness in the place where His character and His
power are fully manifested, whether on this earth, or
in a yet more excellent manner in heaven.

We may observe that faith and obedience are as
absolute as the will of the king. Nothing can be finer
and more calm than the answer of the three believers.
God is able to deliver, and He will deliver ; but,

His

fury

forsake Him. The
10 is that God that

shall deliver you out of my hands V God allows him
to take his own way. The effect of his headlong rage
is that the instruments of his vengeance are destroyed
by the fierce flames prepared for the faithful Hebrews.
The latter are cast into the furnace, and (outwardly)

ill,

420 THE BOOKS OF THE BIBLE.

the king's will is accomplished. But this is only to
manifest more brightly the power and the faithfulness

of God, who comes, even into the midst of the fire, to
prove the interest He takes in the fidelity of His ser-
vants. The effect, to them, of the fire is that their
bands are consumed, and that they have His presence
whose form is like the Son of God, even in the eyes of
the king who denied His almighty power. The result
is a decree forbidding the whole world to speak against
the God of the Jews, the glory of that weak and

captive people.

Remark here that the remnant are characterised by
their faithfulness and obedience. They manifest their
faithfulness by refusing to have any god but their own
God : no concession — it would be to deny Him. For,
to acknowledge the true God, He alone must be
acknowledged. Truth is but the full revelation of
Him and can only recognise itself. To put itself on a
level with falsehood would be saying it was not truth.

We find three principles marked out with respect to
the remnant. They do not defile themselves by par

g of that which

the king s

meat. They have understanding in the mind and
revelations of God. They are faithful in refusing ab-
solutely to acknowledge any god but their own, who is
the true God. The first principle is common to them
all. The second is the Spirit of prophecy, of which

third is the portion of
may be no Spirit of

the

every

prophecy. The nearer we are to the power of the
world, the more likelihood there is of suffering if we
are faithful. It must be observed that all this is
connected with the position and the principles of

the Jews.

Remark also that the Gentile will and power re-
cognise God in two ways, and by different ineans ; both

DANIEL. 421

being the privileges granted to the remnant. The first
of these privileges is having the mind of Jehovah, the
revelation of His thoughts and counsels. This leads
the Gentile to own the God of Daniel as God of gods
and Lord of kings. That is His position in respect of

the earth. He

in heaven and earth.

that He

Himself in the poor remnant of His people, and has
power to deliver them in the tribulation into which
rebellious and idolatrous (and thus apostate) power has
thrown them. The result here is that He is acknow-
ledged, and His faithful ones are delivered and exalted.
The first is more general and Gentile — the Gentiles'
own recognition of God ; the second, the effect of
deliverance for this Jewish remnant.

The establishment of idolatrous unity in religion,
and the pride of human power, are the characteristics
here given of Babylon. This folly, which does not
know God, fills the whole course of time allotted to
this power — "seven times." At the end the Gentile
owns for himself and praises and blesses the Most
High. This chapter then gives the Gentile power s
own relationship with God, not merely his connection
with the God and people of the Jews. Hence the title
of God, in chapter iv., is the Most High that ruleth in
the kingdom of men ; in chapter iii. it was ' our God '
for the heart of the faithful remnant, and ' the God of
Shadrach, Meshach, and Abedneeo/ for the world that

deliverance

In

manifestation

pride ; the king

gh he had created his own greatness. This pride
judgment. Power is reduced to the condition
beasts that know not God. and are devoid of

understanding

of

him

God and acknowledge Him. Without

III., IV.

422 THE BOOKS OF THE BIBLE.

downward ; he cannot suffice to himself ; he is degraded.
Dependence is his glory, for it sets him before God,
gives him to know God ; and his mind, associated with
God, receives from Him its measure and its knowledge.
Pride and independence separate man from God ; he
becomes a beast, devoid of real intelligence. Now this
condition depicts that of the kingdoms of which the
prophet speaks (looked at as a whole before God, and
represented by the head established by God, Nebu-
chadnezzar). Seven times, or seven years, pass over
the head of Nebuchadnezzar deprived of his reason.
He had exalted himself ; he had been humbled. The
times of the Gentiles are characterised by the absence

of all such understanding as would put governmental

power in connection with God. To make idols, to
build Babylon, and not to know God ; such were the
moral characteristics of a power that God had esta-
blished in place of His own throne at Jerusalem. Such
is the moral capacity of man in possession of that
power which has been committed to him.*

But the scene closes with testimony to the glory of
the Most High God, the King of Heaven. Nebuchad-

nezzar recognises His majesty and blesses Him, now
that His judgment is removed. He acknowledges Him
as Him who liveth for ever, who abases and exalts whom
He will, doing according to His will in heaven and on

earth, all men being but vanity before His power and
majesty. Here it is not the deliverance oi the faithful
which produces its effect, but the judgment that fell on
the Gentiles themselves, who, after the judgment, are
delivered, and understanding given them with respect
to Jehovah ; and that in connection with the testimony

* David's throne had been characterised by power in obedience,
the king having to write out a copy of the law and observe it ;
Nebuchadnezzar's throne is one of absolute power, man supreme
in the exercise of his own will — the twofold way of testing man
in the nlace of authority.

DANIEL. 423

committed to the Jews by the Spirit of prophecy which
God had bestowed on the remnant. The king lifts
up his eyes to heaven, instead of being only a beast
that looks down upon the earth. He becomes intel-
ligent and submissive, and joyfully blesses the Most
High God.

We may remark this title of " Most High." It is
the name given to Jehovah in the interview between
Melchisedec and Abraham, in which is added thereto,
" Possessor of heaven and earth." This is, in fact, the

character that God will assume when He shall gather

together in one all things in Christ, both which are in
heaven and which are on earth ; and Christ shall be
the true Melchisedec. The Gentiles shall be fully
subjected to God. This will be the time of "the
restitution of all things " spoken of by the prophets.

There are yet some detailed observations to be made.
It is judgment, followed by deliverance, which produces
this result. We may notice the force of this symbol of
a great tree. It is a mighty one of the earth, capable

of taking others under its protection. In this case it
was one in the highest position possible for man. The
fowls of the heaven had their habitation in it; that
is to say, that all classes of persons sought shelter and
protection in it. We learn also that God takes know-
ledge of the principles that guide the governments of
the earth, considered as the depositaries of the power
which they hold from God. Although it is not (as in
Israel) His throne on the earth, God watches over all,
and j udges that to which He has committed authority.
He does not rule immediately ; but He holds respon-
sible him to whom He has entrusted the rule, in order
that he might own the authority of God as supreme in
this world.

With respect to the term " watcher" I do not think
that intelligence as to who it was that brought the
decree of judgment goes beyond Nebuchadnezzar's

IV.

424 THE BOOKS OF THE BIBLE.

religious condition. Daniel ascribes it immediately to
the Most High. That angels may be its intelligent

instruments, and that its administration may be in
some sort committed to them, presents no difficulty ;
and the Epistle to the Hebrews, as well as other scrip-
tures, teaches us that angels are thus employed. The
world to come will not be thus subjected to them.

We see, in verse 27, that Daniel sets his respon-
sibility before Nebuchadnezzar, exhorting him to alter
his conduct.

We may also remark here, that it is the " King of
heaven " whom Nebuchadnezzar acknowledges. This
was necessarily His place. The God of the earth had
His throne at Jerusalem. But then Nebuchadnezzar
would have had no place there. We never find the
throne at Jerusalem in Daniel, either morally or pro-
phetically. His prophecies always stop short of that.
He is a captive among the Gentiles, faithful to God
there, and taught of Him. But God cannot be to him
the God of the earth.* It is the God of heaven, ruling
everywhere and over all things, doing according to His
will in heaven and on earth ; but not yet reigning over
the earth as the king of the earth. On the contrary,
He had j ust renounced this ; and had committed the
power to Nebuchadnezzar, while He withdrew from the
presence of His earthly people's iniquity to shut Him-
self up in His supreme and immutable power; the
results of which would not be shewn till afterwards,
but according to which He even then governed, although
hidden from the eyes of men.

The reader may perhaps expect more detail. It will
be found in the communications made immediately to
Daniel. But those who have laid hold of the principles
we have been establishing (and the great object of

* The seed of David will not be in captivity at Babylon when
God takes His place as the God of the earth.

DANIEL. 425

these chapters is to present them) will possess elements
of the greatest importance for understanding all the
prophecies of this book ; and without these principles
the meaning of its revelations will never be clearly
apprehended. It must be remembered that we are on
the ground here of the Jews in captivity among the
Gentiles, understanding God's dealings with them, and
His judgment of their condition while the power had
been left in their hands.

In chapter v. the iniquity of the head of the Gentiles
with respect to the God of Israel reaches the highest
point, and assumes that character of insolence and con-
tempt which is but the effort of weakness to conceal
itself. In the midst of the orgies of a great feast to his
lords and courtiers Belshazzar causes the vessels of the
temple of God, which Nebuchadnezzar had taken away
from Jerusalem, to be brought, that he and his guests
might drink therein ; and he praises the gods of gold
and of silver and of stone. The madness of the king-
puts the question between the false gods and Jehovah
the God of Israel. Jehovah decides the question that
very night by the destruction of the king and of all

his glory. The warning which God gives him is inter-

preted by Daniel. But, although subject to the king,
Daniel does not treat him with the same respect that
he had for Nebuchadnezzar. Belshazzar had taken the
place of an insolent enemy to Jehovah, and Daniel
answers him according to God's revelations of his doom,
and to the ostentatious manifestation which the king-
made of his iniquity, magnifying his own gods and
insulting Jehovah. Accordingly the warning was no
longer remedial and left no room for repentance. It
announced judgment ; and the very annunciation
sufficed to destroy all the insolence of the impious
king. For he had neglected the warning given him
by the history of Nebuchadnezzar. This narrative

IV., v.

426 THE BOOKS OF THE BIBLE.

gives us the last character of the iniquity of the
sovereign power of the Gentiles, in opposition to the
God of Israel, and the judgment which falls in con-
sequence upon the monarchy of which Babylon was
the head, and to which Babylon had given its own
character. For, whatever may have been the long-
suffering of God, and His dealings in other respects
towards the monarchy of the Gentiles, as the power to
which He committed authority in the world, all was
already lost for these empires, even in the days of
Babylon.

Another form of iniquity appears besides that of
Babylon. (Chap, vi.) Cyrus, personally, had better
thoughts ; and God, from whom they came, made use
of him for the temporary re-establishment of His
people, in order that the Messiah should come and
present Himself to them — the last trial of His beloved
people. It is not Cyrus, therefore, whom we find here
the instrument of the iniquity which sought to destroy
Daniel — of that human will which can never endure
faithfulness to God. Here it is not idolatry, nor is it
insult offered to Jehovah, but the exaltation of man
himself, who would shut out all idea of God, who
would have no God. This is one of the features- that
characterise the depths of the human heart.

Man in general is well pleased with a god who will
help him to satisfy his passions and his desires — a god
who suits his purpose for the unity of his empire and
the consolidation of his power. The religious part of
man's nature is satisfied with gods of this kind, and
worships them willingly, though he who establishes
them imperially may do it only politically. Poor
world ! the true God suits neither their conscience nor
their lusts. The enemy of our souls is well pleased to
cultivate in this manner the religiousness of our
nature* False religion sets up gods that corresDond to

DANIEL. 427

the desires of the natural heart, whatever they may
be ; but which never call into communion and never
act upon the conscience. They may impose ceremonies
and observances, for these suit man; but they can
never bring an awakened conscience into relationship
with themselves. That which man fears, and that
which man desires, is the sphere of their influence.
They produce nothing in the heart beyond the action
c f natural joys and fears.

But, on the other hand, the pride of man sometimes
assumes a character that changes everything in this
respect. Man will himself be God and act according to
his own will, and shut out a rivalship which his pride
cannot endure. A superiority which cannot be dis-
puted, if God exists, is insupportable to one who would
stand alone. God must be got rid of. The enemies of
the faithful avail themselves of this disposition.
Cruelty is less inventive, save that its subtlety is shewn
in this, that, in flattering the higher power, it does not
appear to blame any except those who disobey and
despise his word.

The contest being with God Himself, the question
with men is decided with more carelessness and less
passion as to them. Passion allies itself less with the
pride than with the will of man. Man, whatever his
position, is the slave of those who pay him the tribute
of their flattery. Self-will is more its own master. In
this case, deceived by his vanity, the king finds himself
bound by laws, apparently instituted to guard his sub-
jects from his caprices, under colour of attributing the
character of immutability to his will and to his wisdom

a character that belongs to God alone. Daniel is cast
into the lions' den. God preserves him. He will do the
same for the remnant of Israel at the end of the age.
The judgment, which the enemies of Israel sought to
bring upon those who were faithful among that people,
is executed upon themselves. But the effect of this

VI.

428 THE BOOKS OF THE BIBLE.

judgment extends farther than in the former cases.
Nebuchadnezzar forbade any evil being spoken of the
God of Israel, and he extolled the King of heaven by
whom he had been humbled. But Darius commands
that in every place the God of Daniel and of Israel
should be acknowledged, the only living God, whose
kingdom is everlasting, and who had indeed delivered
the man that trusted in Him. Historically it appears
that Darius had some feelings of respect for God and
for Daniel's piety. It was not his God, but the God of
Daniel : still he honours Him, and even calls Him the
living God.

Thus we see that idolatry, impiety, the pride that
exalts itself above everything, are the characteristics of
the great empires which Daniel sets before us, and the
causes of their judgment. The judgment results in
owning the God of the Jews as the living and deliver-

ing God and the Most High that ruleth in the kingdom

of men. The same features will be found in the last
days This terminates the first part of the book.

We come now to the communications made to Daniel
himself, which contain not merely general principles,
but details relative to God's people, and the Gentiles
who oppressed them — historical details, though given
beforehand prophetically.

The chief object of chapter vii. is the history of the
fourth beast, or the last form of the Gentile empire,
which commenced at Babylon — the great western
power, in which was to be developed all that man in
possession of power would become with respect to God
and to the faithful. And with that its relation with
the saints is given in the interpretation. But the in-
troduction of this western beast is briefly given. Four
beasts come up from the sea, that is to say, from the
waves of human population. These powers are not

DANIEL. 429

looked at here as established by God, but in their
purely historical character. We have seen the empire
established immediately by God in the person of
Nebuchadnezzar. But here — although every existing
power is established by God — they are seen in their
historical aspect. The beasts come up out of the sea.
The prophet first sees them all at once arising out of
the agitation of the nations. This part of the vision
contains characteristic features, but gives no elate.

In verse 4 we have Babylon in power and then
abased and subdued. The body of a lion with eagle's
wings ; that which, humanly speaking, was most noble
and energetic in strength — that which hovered over
the nations with the highest and most rapid flight
characterised this first energy of the human mind,
when the will of God had committed to it the empire
of the world. This place it loses.

The second beast devoured much, but had neither
the energy nor the rapid flight of the first ; it appro-
priated other kingdoms to itself rather than created an
empire ; twofold in its strength at first, it raised itself
up more on one side than on the other. It is ferocious,
but comparatively unwieldy ; it is the Medo-Persian
empire.

This chapter says but little of the third; lightness
and activity characterise it, and dominion was given to
it. It is the empire founded by Alexander.

The fourth is the subject of a separate vision.

It will be well to remark, in passing, that the chap-
ter is divided into three visions, followed by the inter-
pretation given to the prophet. The first vision
comprises the four beasts seen together, and the
character of the first three slightly sketched. The
second vision contains that of the fourth beast with
much more detail: The third vision presents the
appearing of one like the Son of man before the
Ancient of days. They commence respectively at the

430 THE BOOKS OF THE BIBLE.

first, seventh, and thirteenth verses ; the interpretation
occupies the remainder of the chapter from verse 15.

The features of the fourth beast are clearly drawn.
It is strong exceedingly ; it devours and breaks in
pieces, and tramples the residue under foot. It has
not the same character as the preceding monarchies
It has ten horns ; that is to say, its strength was to be
divided into ten distinct powers. Strength and rapa-
city, which spare and respect nothing, appropriating
everything, or trampling it under foot without regard
to conscience ; such are morally the characteristics of
the fourth beast. Its division into ten kingdoms dis-
tinguishes it as to its form. The uniform simplicity of
the other empires will be lacking to it. But this is not
all. Another very distinctive and special element
attracted the particular attention of the prophet.
While considering the horns, he saw another little
horn come up among them : three of the first fell be-
fore it ; it possessed the penetration and intelligence of
man; its pretensions were very great. Such was its

character. A power rises among the ten by which

three of them are overthrown. This power is clear-
sighted and penetrating in its intelligence. It not only
possesses strength, but it has thoughts and plans
besides those of ambition and government. It is a
beast that works morally, that occupies itself with
knowledge, and sets itself up with pretensions full of
pride and daring. It has a character of intelligence,
moral and systematic (in evil), and not merely the
strength of a conqueror. This horn has the eyes of a

man.

Afterwards the thrones are set* and the Ancient of
days sits. It is a session of judgment, the throne of
Jehovah's judgment ; it is not said where, but its effect
is on earth. The words of the little horn are the occa-

* fliis translation is almost universally considered to be correct

DANIEL. 431

sion of the execution of judgment. It is executed on
the beast, which is destroyed, and its body given to the

flames. With respect to the other beasts, their dominion
had been taken away, but their lives prolonged ; the
fourth loses its life with its dominion. The scene of
judgment forms a part of the vision of the fourth
beast, and especially relates to it.

In verse 13 there is another vision. One like the
Son of man is brought to the Ancient of days, and
receives the kingdom and universal dominion — the rule
of Jehovah entrusted to man in the Person of Christ,
and substituted for the kingdom of the beast. Observe
that this is not the execution of the judgment that had
been spoken of, but the reception of the earthly king-
dom ; for, in all this, the government of the earth is
the subject.

There are two parts in the interpretation. Verses
17, 18 are general ; and then, with reference to the
fourth beast (vers. 19-28), there is more of detail.
The general part declares that these four beasts are
four kings, or kingdoms, that shall arise out of the
earth : but that the saints of the high places shall take
the kingdom, and possess it for ever. These are the
two great facts brought out in this history : the earthly

empire, and that of the saints of the high places (the
first being composed of four kingdoms). We are then
given some details with respect to the fourth of these.
It will be noticed here, that, in the interpretation, an
element of the highest interest is added, which was not
in the vision to which the interpretation belongs;
namely, that which relates to the saints. In com-
municating to the prophet the meaning of the vision,
God could not omit them. Verse 18 already presents
them in contrast with the empires of the earth. These
empires were seen to arise in the vision according to
their public or external character. Here the Spirit of
God tells of that which made their conduct a subject

VII,

432 THE BOOKS OF THE BIBLE.

of interest even to the heart of God, who would testify
this interest to the prophet. The saints are im-
mediately brought into view, but in a suffering condi-
tion. (Ver. 21.) This is the first characteristic of the
little horn, when his actions are in question.

But verses 21, 22 demand a few more remarks. The
little horn not only makes war with the saints, but
prevails against them up to a certain time (that is,
until the coming of the Ancient of days). Something
more definite is given here than the fact that God will
judge the audacity of man. We are no longer occupied

with the public history and with general principles,
but with explanations for the saints in the person of
the prophet. It is the coming of the Ancient of days
that puts an end to the power of the little horn over
the saints. Other important events are the result of
this great change, of this intervention of God: first,
judgment is given to the saints of the high places ;
and, second, the saints take the kingdom. Observe
here the especial title, " of the high places." The little

horn persecutes the saints on earth, and prevails
against them until the Ancient of days comes. But it
is only to the saints of the high places that judgment
is given. " Know ye not," says the apostle, " that the
saints shall judge the world ?" Nevertheless we must
not go beyond that which is here written. It is not
said, " to the assembly " — an idea not found in these
passages. It is the saints who are linked with the
Most High * God in heaven, while the earth is in the
hands of those who do not acknowledge Him, and

There are four names of relationship which God has taken
with men : Almighty (Gen. xvii.) with the patriarchs ; Jehovah
with Israel (Ex. vi.) ; Father, with Christians (John, xvii.) ; and
Most High, in the millennium (Gen. xiv.) and here in Daniel.
Compare Psalm xc. The name of Father makes a difference in
the whole position, associating us with Christ, the Son in whom
He is revealed. John's Gospel specially brings out this.

DANIEL. 433

while His government is not exercised to preserve
them from suffering, and from the malice of the
wicked. This applies in principle to all times since
the fall, until the Ancient of days comes. But there is
a period especially characterised by this spirit of
rebellion, namely, that of the power of the little horn.
There is another class of persons spoken of farther on
the people of the saints of the high places. " The

kingdom is given to them." But in this case the Spirit

does not say, " the judgment."

Thus, in verse 22, when the kingdom is mentioned,
it is not said " the saints of the high places," but
simply " the saints possessed the kingdom." We have

thus the power of the little horn exercised against the
saints, and prevailing against them, put an end to by

the Ancient of days, the earth being the scene of that
which is taking place. This event is accompanied by
two other events, which result from it, and which
change the whole aspect of the world. Judgment is
given to the heavenly saints, and the kingdom is given

to the saints. The first of these two events is confined
to the heavenly saints. The second is more general,
the saints on earth sharing it according to their condi-
tion, without excluding the saints in heaven according
to their condition.

In verse 23 begin the historical details of the little

horn. The general character of the fourth beast is set

forth. It devours, treads down, and subjugates every-
thing. It is not only a consolidated empire, of such or
such an extent ; it ravages the whole earth as by right.
There are, then, ten kingdoms arising in the bosom of
the empire, and dividing its power. This is its outward
and general character. But when the ten are already
existing, another power arises of a different character
from the ten, three of which it subdues. Now this horn

speaks against the Most High — magnifies itself in

words against Him. In its malice it destroys the

VOL. II. VII. F F

434 THE ROOKS OP THE B

God of heaven

His name and His authority on the

It

and they are given into its hand fo

half. In this last circumstance we find pretty clearly
the oppressor of the Jews. Their whole system is
iven into his hands. These three characteristics are
sufficiently plain and distinct : he speaks against the
Most High ; he persecutes those who own God in

the earthly religion.

(com par
with all public evidences

th

here of the assembly
must anrjlv to anv s

looked up higher. It is well also to observe, that it is
not the saints (as has been thought) who are given
into the hand of the little horn, but the forms of the
Jewish religion. God may will and permit, for the
good of the saints, that there should be persecution ;

He never gives up His saints to their enemies. He

could not do it. He cannot leave and forsake His
own. In a word, whatever may be the general prin-

g

pi

tion, refers, like the whole Book, to the earth, of
which the assembly is not, and to the Jews, with

God exercises His government

earth.

s, understood, throws light on the three char
of the little horn. He rebels against the

High. He speaks great words against God, and
against all the saints who, rising in spirit above the
earth, acknowledge the Most High God in heaven, and
expect deliverance at His hand; whose hearts take
refuge in Him, when the earth is given up, as it were,
into the hands of the wicked. All those who thus

DANIEL. 435

maintain a true testimony against the man who
arrogates to himself every prerogative on earth, and
will have nothing to do with heaven, are persecuted
by him. At length, the Jews having re-established
their regular feasts and ordinances, his tyranny, which

allows no power but his own, destroys all traces of
these ordinances ; which, however vain, as restored in
unbelief, were nevertheless a testimony to the existence
of a God of the earth. But the judgment sits to take
cognizance of all this pride. The dominion of the
little horn is consumed and destroyed. We may
notice here that it is in fact the little horn
that in the end wields the supreme power. It
is his dominion which is destroyed. Afterwards
the kingdom and the dominion under the whole heaven
is given to "the people of the saints of the high

places." It appears to me that the meaning of this

expression, remarkable as it is, is yet sufficiently plain.
The Most High reigns, but He reigns in connection
with the system which makes it manifest that " the
heavens rule" (as it is said on this subject in the case
of Nebuchadnezzar). The man of the earth would
reign, and he defies heaven; and, withdrawing the
earth from the government of Him who dwells in
heaven, he would possess it independently of God.
But the judgment proves his folly, and the Most High
reigns for evermore. The saints who have acknow-
ledged Him are given the judgment and the glory, and
the people who belong to them on the earth have the
supremacy and reign. These are the Jews. But,
definitely, it is God who reigns.

There are two words translated "Most High," the
one singular and the other plural. The latter signifies
"the high (places)." I do not doubt that this word
gave rise to the expression " heavenly places" in the
Epistle to the Ephesians, which however goes much
farther in the revelation there made. For here

VII.

436 THE BOOKS OF THE BIBLE.

government only is the subject, and in the Ephesians
it is the things that belong to the heavenly places, or
that are in them. This distinction enables us to
understand the difference between the assembly, or

even Christians, and the saints of the high places in

Daniel vii. With respect to the Christians, it is those
who enjoy — in spirit at least — the blessings of the
heavenly places, sitting there in Christ, and wrestling
against the spiritual wickedness that is there. Here,
on the contrary, it is the government which belongs of
right to the heavens and to Him that reigns there
which is to be recognised, in the presence of a power
that denies and sets itself up against this, choosing to
own no other power than itself on the earth. The
meaning of the prophecy is plain and easily under-
stood. To recognise the right of government in the
heavenly places, and to be sitting there in the enjoy-
ment of the blessings proper to them, are two very
different things. Everything has its own place in
the mind of God, where perfect order reigns.

In sum we have, besides the power of the four
beasts in general, the western power divided among
ten, and at last the empire in the hands of the little
horn, which subdues three of the ten horns, and sets
itself up against God in heaven, persecutes and prevails
against the saints, destroying by its persecutions those
who identify themselves with the God of heaven,
abolishing all the Jewish ordinances, and finally is
itself destroyed. This abolition of the Jewish system
continues for three years and a half, or 1260 days;
which period of time belongs only to this last point.
All the others are characteristic and not chronological.

The government of the earth, formerly given to
man in the person of Nebuchadnezzar, is not again
established — as it had been at Jerusalem — in a merely
earthly throne. During the interval, in the presence
of the rebellion of the earthly power against the Most

DANIEL, 437

High, the saints have assumed a character which is
the result of their looking to heaven and to Him who
reigns there (God, with respect to His government of
the earth, having taken the name of the God of
heaven) — a very intelligible position, seeing that He
had forsaken Jerusalem.

It is the saints of the high places who will take the
kingdom ; but after the judgment of the rebellious
horn, the earthly people possess the dominion under
the whole heaven, in dependence on those who are
seated in heaven.

So that we have three clear and important elements
in the dealings of God. First, the earthly throne at
Jerusalem is forsaken ; the Gentile throne established
by the authority of God, the God of heaven ; the
rebellion of this Gentile power against Him that had
given it authority. Secondly, the saints are dis-
tinguished by their acknowledgment of that God
whom the earthly power denied ; they are of the
heavens, where God had now His place and His throne,
being no longer on earth at Jerusalem. Thirdly, we
have, then, judgment executed on the rebellious power;

judgment given to these saints of the high places ; the

earthly people established in the kingdom under the
heavens, in connection with them. This was the
dominion of the God of heaven which should not pass
away. In connection with this is the character given
to Him that pre-eminently receives the kingdom. It
is not now the Messiah, owned as king in Zion, but
ONE in the form of the Son of man ; a title of far
greater and more wide significance. It is the change
from Psalm ii. to Psalm viii.* Nor this only; for,
when the events are accomplished, we find that it is
the Ancient of days Himself who comes and puts an
end to the power which afflicted the saints — that

* Brought about by the rejection of the Messiah,

VII.

438 THE BOOKS OF THE BIBLE.

Christ (as the Psalms so largely shew find the gospels
too) is Jehovah,

We have here the great picture of man's government

coming into all its characteristic development at the
end — and its setting aside by the government of God,
which establishes the faithful in authority, and, above
all, the Son of man Himself, and His people on the
earth.

The saints of the high places would be thus those
who, when the assembly, not noticed here, is gone, look
up and own power there, and, if put to death by power
in rebellion, have their place above. We find them
again in Revelation, specially in chapter xx., and
there two classes. The people of the saints are the
spared remnant on earth.

Chapter viii. gives details of that which takes place
from another side of Judea, with reference to the
Jews. The two empires of Persia and Greece, or of
the East, which succeeded that of Babylon under
which the prophecy was given, are only introduced
to point out the countries in which these events are to
take place, and to bring them before us in their
historical order. The Persian empire is overthrown
by the king of Greece, whose empire is afterwards
divided into four kingdoms, from one of which a
power arises that forms the main subject of the
prophecy.

In the interpretation, we find the positive declara-
tion that the events here related happen " in the last
end of the indignation/' Now it is the indignation
against Israel that is here meant. (Chap. xi. 36.) This
time of indignation is spoken of in Isaiah x. 25 : it
ends with the destruction of the Assyrian, who (ver.
5) is its principal instrument. All these passages
shew us, especially in studying their context, that it
will be in the last days that the events of these

DANIEL. 439

prophecies will be fulfilled. It will be "the time of
Jacob's trouble, but he shall be delivered out of it."
The Lord Himself alludes to this period (Matt, xxiv.)
calling His disciples' attention to that which Daniel
says respecting it. Compare Daniel xii. 1-11 with
the Lord's words. It appears to me that the prophecy
in our chapter does not relate so absolutely to the last
days as the interpretation does.* The thing spoken
of in the prophecy is not the last end of the indig-
nation ; but the fact that a little horn arises out of one
of the four kingdoms, which had succeeded Alexander.
Nevertheless, the grand object of the Spirit is to
reveal that which will happen at the time of the end.

(Ver. 17.)

Let us examine the principal features of the little
horn. The power designated by "the little horn"

* This appears to me to be the case, because events that took
place under the successors of Seleucus, the first king of the north,
have served as a type, or partial and anticipative fulfilment, of
that which will happen in the last days. In chapter xi. and
here, there is a description of, or a strong allusion to, that which
Antiochus Epiphanes did. The eleventh chapter relates it, I
think, historically. The object of God in the prophecy is found
in the events of the last days ; and this is all that is given in the
interpretation.

It is Well to observe, that no interpretation of a parable or
obscure prophecy, either in the Old or New Testament, is simply
an interpretation. It adds that which reveals by the result the
meaning of the ways of God, or facts described in what is
obscure, either by outward judgments which justify the spiritual
judgment of His people when faith only would discern God's
mind, or by some new features that give the true import of the
events for the saints. Actual judgment makes openly plain^what
spiritual judgment alone discerned before, and thus is an inter-
pretation. But other circumstances may be added in order to
shew the mind of God in the matter. In a word, it is God who
communicates to His people that which gives its true value to
that which precedes, or who directs them in their thoughts as to
what has been said, by the revelation of His judgments. It ia
this which practically confirms them in His thoughts.

VIII.

440 THE BOOKS OF THE BIBLE.

enlarges its territory towards the east, and towards
the pleasant land, or ornament [of the earth], that is
to say, as it appears to me, towards Jerusalem or Zion.
This horn exalts itself against the host of heaven, and
casts down some of the host and of the stars to the
ground, and tramples on them.

Who are the persons intended by this expression
" the host of heaven and the stars ?" Let us remember,
that it is the Jewish system that is before us. When
once we have got hold of this, the application of the
passage is not difficult. The expression applies to
those who, professedly at least, surround the throne of
God, and particularly those who shine eminent among
them. It is not the faithful who look towards heaven,
of which chapter vii. speaks. To be the host of heaven
describes a position and not a moral state. (Compare
ver. 24.) But this passage assumes that the Jews are
again in this position before God, even although it
would be but for judgment. That is to say, they are
again under the eye of God as in relation with Him, as
an object about which He concerns Himself, as a
people still responsible for their former relationship
with Him, although the Gentile power still exists.
Now, if their condition does not answer to the position
they reassume in His presence, they are, by the very
fact of this position, the object of God's judgments.

Observe here, moreover, that transgression is the
thing spoken of, and not the abomination which some
one sets up, and which makes desolate; and in the
interpretation also, the transgression is come to its
height.

This horn is, then, the instrument of chastisement
on the Jews, who have returned — as to profession —
into relationship with Jehovah, and into their land,
assuming the character of His people, yet carrying
transgression against Him to the highest point. The
horn completely destroys some of them. But this

DANIEL. 441

is not all; he (for the word is no longer it, in
agreement with the word horn — perhaps changed to

designate the king in person) magnifies himself even

against the Prince of the host. He carries his pre-
tensions so far as to oppose himself to Him, to set
himself against Christ in His character of Prince of
Israel, against the Judge who comes, the Head of

Israel, who is Jehovah Himself ; for it is the Ancient
of days who comes. Here, however, all is looked at
in a Jewish aspect. He is the Prince of Israel. We
see that it is Jehovah, because it is His sacrifice that
is taken away — His sanctuary that is cast down ; but
He is presented as the Prince of the host.* The daily
sacrifice is taken away from Him, not " by him."| The
Jewish worship rendered to Jehovah is suppressed,
His sanctuary cast down, and a time of distress
appointed for the daily sacrifice (it is thus that I
understand the verse), on account of transgression;

* I have questioned a little whether the host of heaven niay
not mean the powers of the earth (the Jews only taking their
place in it because they ought to be under the government of
God, and are so to the spirit of prophecy). I do not reject this
idea ; but it appears certain that the Spirit has the Jews
especially in view. (See ver. 13.) Verse 24 might lead us to
believe that He destroys others beside the Jews. Christ, exalted
to the right hand of God, is the head of all power. But He is
especially the head of the Jews. If any would even apply the
title " Prince of princes " to this supremacy, the analogy of the
word would justify the application. The connection between
the host and the sanctuary in verse 13, appears to me to shew,
that the Spirit had those Jews especially in view who surround
the place of the throne of Jehovah.

f There is no doubt that the text says, that the sacrifice is
taken away from the Prince of the host. The question still re-
mains, by whom ? The Keri (which is generally, I believe, the
best authority when there are variations in the Hebrew) reads,
" was taken from him," without saying by whom; the Ketib,
" he took away from him," which ascribes it to the little
horn.

Vllt

442 THE BOOKS Of THE BIBLE.

and the little horn* (for here the it, agreeing with
horn, is again used) casts down the truth, practises
and prospers. The duration of the whole vision, with
especial reference to the transgression which occasions
it, and, it may be, comprising also the duration of the
transgression that maketh desolate ; in a word, the
whole scene of transgression, and consequent desolation
(the sanctuary and the host being trodden under foot),
continues for 2300 evenings and mornings.

In verse 19 we see that the interpretation relates to
the time of the end — a very important notice for the
understanding of the passage.^* And this is what
shall happen in the last end of the indignation (upon
Israel) when the transgression of the Jews is at its
height. A king of fierce countenance, who under-
stands dark sentences, shall arise ; a kind of teacher or
rabbi, but proud, and audacious in appearance. He will

be mighty, but not by his own power. He will make

great havoc, will prosper and practise, destroying the
mighty, or a great multitude of persons, and especially
" the people of the holy ones," that is, the Jews. (Chap,
vii. 27.) He is subtle, and his craftiness is successful.
He will magnify himself in his heart, and will destroy

* In the Hebrew there is a difference of gender. He who
magnifies himself (ver. 11) is masculine ; while at the end of
verse 12, the word, "it cast down," is feminine, agreeing with
horn, which in Hebrew is a feminine noun.

f The vision speaks particularly of the Seleucidae, or Asiatic
successors of Alexander ; and their acts, I doubt not, particularly
those of Antiochus Epiphanes, are referred to in the vision,
though verse 11 and the first half of 12, as noticed, are distinct.
Thus the 2300 evenings and mornings are not necessarily ap-
plicable to anything beyond the acts of the Seleucidae, and verse
26 confirms this. The interpretation (vers. 23-25) applies only
to the latter days. The sanctuary is not spoken of, but the
destroying the "people of the saints " (the Jews), and standing
up against the Prince of princes. In verse 26 read, " and thou,
shut up the vision," not " wherefore."

Daniel. 44;

1

many by means of a false and irreligious security. At
length he will stand up against the Prince of princes.
He will then be destroyed without human intervention.
That is to say, that at the time of the end, when the
purposes of God will be unfolded, when His indigna-
tion against Israel draws to an end, the transgression
of this people being already at its height, a king shall
arise in one part of the former Grecian empire, whose
power will be characterised by its increase towards the
east and south, and towards Jerusalem ; that is, it will
be established in the present Turkey in Asia — Jeru-
salem being the point it aims at. This power will
cause much destruction, and its strength will be great ;
yet, properly speaking, it will not be its own strength.
The king will be dependent on some other power. He
will also destroy the Jewish people. But there is
something more than destructive power; there is a
character of wisdom resembling that of Solomon in
some respects. He is very subtle, and succeeds in
destroying the Jews, by lulling them into a security
in which they forget Jehovah. We see him then
occupying himself about the Jews, not only as a
conqueror, but as a teacher, by craft and by a deceptive
peace. At length he stands up against Christ in His
character of the Prince of princes or kings of the earth,
that is, in His character of earthly supremacy. He is
destroyed by divine power, without the hand of man.
This king is distinct from the little horn of chapter
vii., who rules the great western beast. He is a king
of the east, who arises, not from the Roman empire,
but from the former Grecian empire established in
Syria, and the adjacent countries, who derives his
strength from elsewhere, and not from his own re-
sources. He will interfere (in his own way) with the
religious affairs of the Jews ; but it seems to me that
that which is said of him is more characteristic of the
desolator, whom God allows the enemy to raise up on

VIII.

444 f HE BOOttS OF THE BIBLE.

account of the transgressions of His people, than of
the one who makes a covenant with them for a time,
in order to ruin and dra^ them afterwards into the
depths of apostasy. It is one who will oppress them,
having his seat of action in the east, as the little horn
of chapter vii. rules in the west.* The desolation is
brought before us on the occasion of this little horn.
Verse 11 f is a kind of parenthesis which relates
entirely to the prince of the host ; and the two last
things it mentions (namely, that the sacrifice is taken
away from Him and His sanctuary cast down) are in-
troduced in connection with the Prince of the host, as
a part of the desolation of Israel, to complete its
description, without, as it appears to me, pointing out
who it is that does these things. They are not spoken

of in the king's own history, at the end of the chapter.

They form a part of the desolation of the days alluded
to in verse 11.

Chapter ix. gives us a vision concerning the people
and the holy city, consequent on Daniel's confession
and intercession. It is, as has been remarked, in con-
nection with the oppression of the western power.
Indeed, the details relate to oppression. The prophet
had understood (not by a direct revelation, but by the
study of Jeremiah's prophecy, by the use of those
ordinary means that are within the reach of the

•a.

Chapter vii, gives the power or horn of the west ; chapter
viii. that of the east ; chapter ix. gives the state of Jerusalem
under the power of the west ; chapter x., xi. the state under the
powers of the east, including the wilful king.

t The first half of the twelfth, closing with the word, " trans*
gression," forms indeed part of this parenthesis. The 2300 days
refer thus to the historical times. All we have of them, in the
interpretation which unfolds what is yet to come, is that the
vision is true. The parenthesis is from " Yea"(ver. 11) to "trans-
gression" in verse 12, connected with " he," not with "it."

DANIEL. 445

spiritual man) that the captivity, the duration of
which Jeremiah had announced, was near its end.
The effect on Daniel's mind (true sign of a prophet of
God) was to produce an ardent intercession on behalf
of the desolate sanctuary, and the city which Jehovah
loved. He pours out his heart in confession before
God, acknowledging the sin of the people and of their

kings, the hardness of their hearts, and the righteous-

ness of God in bringing evil upon them. He pleads
the mercies of God, and demands favour for Jehovah's
own sake. The prophecy is God's answer to his prayer.
Seventy weeks are determined upon the people of
Daniel and upon his holy city. Jehovah does not yet
acknowledge them definitely for His own ; but He
accepts the intercession of the prophet, as He had
formerly done that of Moses, by saying to Daniel,
" thy people and thy city." Daniel stands in the place
of mediator. He has the mind of God — His words;
and thus he can intercede. (Compare, on this deeply
interesting point, Gen. xx. 7 ; Jer. xxvii. 18 ; John
xv. 7.)

At the end of these seventy weeks, separated from
among the ages, the time should come, decreed of God,

to finish the transgression, to seal up, that is, to make
an end of sin, and to put it away ; to pardon iniquity
and bring in everlasting righteousness ; to seal up [all]
vision and prophecy, and to anoint the holy of holies :
this, observe, with respect to the people of Israel and
to the city. It is the entire re-establishment of the
people, and of the city, in grace.

This period of seventy w r eeks is divided into three
parts — seven, sixty-two, and one. During the first
part, or the seven weeks, the desolate city and its
overthrown walls would be rebuilt in troublous times,
or in the strait of times. After sixty-two weeks, that
is, after sixty-nine altogether, the Messiah should be
cut off' and should have nothing (this is the true sense

IX.

446 THE BOOKS OF THE BIBLE.

of the words). He to whom the kingdom and the
glory belonged, instead of receiving them, should be
cut off and have nothing. But after this event the
city and the sanctuary, which had been rebuilt, should
be destroyed, and the end should be like a desolating
flood; and there should be an ordinance, or deter-
minate decree, of desolation until the end of the
war. This is, in general, the complete history of the
desolations. Sixty-nine weeks have been accomplished
— after that, the Messiah is cut off; but the precise
moment at which this takes place is not indicated.
The course of the seventy weeks is thus entirely
interrupted. The cutting off of the Messiah was not
the moment of the re-establishment of the people and
of the city. The result is plainly announced — a period
of desolation until the end : its duration is not given.
We shall find in chapter xi. the same manner of
treating an analogous period. The people of a prince
who was yet to come should destroy the city.

After this, the Spirit of God takes up the seventieth
week, the details of which were not yet unfolded.
The prince that shall come confirms a. covenant with
the mass of the Jews. (The form of the word many*
indicates the mass of the people.) This is the first

thing that characterises the week ; the Jews form an

alliance with the head, at that day, of the people
who had formerly overthrown their city and their
sanctuary. They form an alliance with the head of
the Roman Empire. This refers to the week as a
whole. But, the half of the week spent,t things

* The word " many " has an article prefixed to it in the
Hebrew. The same thing is the case in other parts of Daniel, to
which we shall draw the reader's attention, and which clearly
prove that the mass of the people are in question — " the many."
The same form of phrase is found in Greek.

f We may observe that the Lord only speaks expressly of the
last half-week, of the time of tribulation which follows the

DANIEL. 447

assume another aspect. This head causes the sacrifice
and the oblation to cease; and on account of the protec-
tion of idols, there is a desolator ; and until the con-
summation that is determined,* there shall be poured
[judgment] upon the desolate.

setting up of the idol that maketh desolate in the holy place.
Some have thought that there would be only this half-week to
come, Christ having been cut off in the midst of the week.
Others have thought that the seventieth week had entirely
elapsed before the Lord's death, but that it is not reckoned,
Jesus having been rejected, and that this week is found again at
the time of the Jews' connection with the wicked one. What
the passage tells us is this : first, the prince, the head that is of
the Roman empire, in the latter days makes a covenant referring
to one whole week ; on the other hand, the Lord speaks of the
last half of the week as being to take place immediately before
His coming, as the time of unequalled tribulation that precedes
it. If this were all, the foregoing history of the prince to come,
who makes a covenant, would fall into the general history of the
state of things. The question whether one or two half-weeks re-
main to be fulfilled, and in what way, during the manifestation
of the power of evil, I reserve (as to its full development) for the
book of Revelation ; remarking only that Messiah is cut off after
the end of 69 weeks. We know from the New Testament that
His ministry lasted just half the week. Of this clearly the
prince or Jew, with whom he makes alliance, would make no
account. The interpretation of this passage is clear ; the
covenant for a week with the j>rince to come, as if 69 weeks alone
were run out, Messiah and His cutting off being ignored, and a
half- week of utter oppression because of idols, till the consum-
mation decreed.

* This is an expression constantly used for the last judgments
that shall fall upon the Jews. (See Isaiah x. 22 ; xxviii. 22.) The
second verse of this last chapter compares the desolator to a
flood, as in verse 26 of the chapter we are considering. The
attentive reader will observe that these passages refer also to the
events of the last days. Remark also the covenant in Isaiah
xxviii. 15.

Some doubts might be thrown upon the translation " the deso-
late ;" some render it " the desolator," and " until the destruction
that is decreed there shall be poured [judgment] upon the deso-
lator," or rather, "until the destruction decreed shall be poured
upon the desolator." To anyone that is not very familiar with

IX.

448 THE BOOKS OF THE BIBLE.

That which is here announced, then, is, that seventy
weeks are set apart for the history of the city and
people of Daniel. During these seventy weeks, God
is in relationship with Israel;* nevertheless, not

the word, this seems to end the sentence better ; but it appears
to me that those who are conversant with the whole contents of
the Bible and with its phraseology will allow that the reading I
have given is its truer meaning. The import of the prophecy is
the same in either case. The one translation says that the deso-
lation shall continue until the end of judgment, fore -ordained by
God ; the other, that it shall not cease until the destruction of
the desolator, which comes to the same thing. The translation
I have given appears to me more exact, more in accordance with
the word. Our English translation reads " desolate," giving
" desolator " in the margin. But the word has not the same form
as that which is translated " desolator" in other places where the
meaning is certain. The previous clause I have rendered " on
account of the protection of idols." The word is literally
" wing" — upon, or on the account of, the wing of abominations.
And we know that the word wing is habitually employed for
protection.

+3+

The power of the Gentiles existing at the same time. We
know from scripture that the restoration of Jerusalem took
place under the reign of the Gentiles, as well as the whole course
of the sixty-nine weeks which have assuredly passed away. The
seventy have all the same character in this respect. It is only
at the end of the seventy that pardon is granted. Whoever may
be the instrument of establishing the covenant, the fourth beast
will be at that time the ruling power of the Gentiles, to whom
God has committed authority. It is very important, if we would
understand the seventy weeks, to remark this state of things
the Jews restored, the city rebuilt, but the Gentiles still occupy-
ing the throne of the world. The seventy weeks have their
course only under these conditions. It must be well understood
that it is the people of Daniel who are meant, and his city,
which are to be re-established in their former favour with God.
The longsuffering of God still now waits. The Gentile power
has already failed in faithfulness ; Babylon has been overthrown ;
by means of intercession, the Jews provisionally restored, and
the temple rebuilt. The seventy weeks had very nearly elapsed
when Christ came. If the Jews, and Jerusalem in that her day,
had repented, all was ready for her re-establishment in glory.
Abraham, Isaac, and Jacob could have been raised up, as

DANIEL. 449

immediately so, but in connection with the faith of
the believing remnant, of a Daniel, of an intercession
which, linking itself with the existence of a remnant,
serves as a bond between God and the people : an
intercession without which the people would be
rejected. It is the same principle as that which
governed the relations between God and the people
by means of Moses, after the golden calf — the people
being called the people of Daniel, as formerly the
people of Moses. This position is remarkable, as
taking place after the establishment of the authority
of the Gentiles. The Jews are at Jerusalem, but the
Gentiles reign, although the empire of Babylon is
overthrown. In this anomalous position prophetic
faith seeks the complete re-establishment of the city,

the seat of government of God and of His people. It

is to this that the answer of God refers. A brief but
complete history is given of the period which should
elapse until the judgment upon the Jews was accom-
plished and past.

A new element of great importance is also in-
troduced: the Messiah should be cut off. He would
have nothing of that which in right belonged to Him.
The consequence of this would be the destruction of
the city and of the sanctuary, desolation and war. It
would be the prince of another empire, not yet in
existence, who should thus destroy the city and the
sanctuary. The relations between God and the people
were now completely broken off for the time — even as
regarded a believing remnant. The faith of Daniel

Lazarus had been. But she knew not the day of her visitation,
and the fulfilling of the seventy weeks, as well as the blessing
that should follow, had necessarily to be postponed. Through
grace we know that God had yet more excellent thoughts and
purposes, and that man's state was such that this could not have
been, as the event proved. Accordingly all is here announced
beforehand. (Compare Isaiah xlix. 4-6.)

VOL. II IX. GG

450 THE BOOKS OF THE BIBLE.

was rejected in the Person of Christ as the prophet,
and in the denial of Christ expressed by the declara-
tion that they would have no king but Caesar ; and

the people and the city were given up to desolation.

But there remained one week yet unaccomplished
with this faithless and perverse, but yet beloved, race,
before their iniquity should be pardoned, and everlast-
ing righteousness brought in, and the vision and the
prophecy closed by their fulfilment. This week should
be distinguished by a covenant which the prince or
leader would make with the Jewish people (with the
exception of the remnant), and then by the compulsory
cessation of their worship through the intervention of
this prince. After that the Jews having placed them-
selves under the protection of idols — this unclean
spirit, long driven out of the people, having again
entered into them with seven others worse than him-
self, the desolator comes, and the final judgments are
inflicted on the people — terrible judgments ; but the
extent of which is definitely fixed by God when their
measure shall be full. Thus we find a very precise
answer is given to the prophet's request ; an answer

which very distinctly unfolds the consequences of the
connection of Daniel's people with the Gentile power.
Their position is very clearly set forth, while the rela-
tionship with God, by means of the prophet's interces-
sion, still exists.

The prophecy announces at the same time the general
fact of the people's desolation after the sixty-ninth
week was past, and (with a seeming lull from the
favour of the beast), on to the end of the seventieth,
occasioned by their rejection of the Messiah, which

took place at the very time when the promise attached
to the prophecy should have been on the point of ful-
filment; and the rejection of whom (coming in the
name of His Father) has led to the long dispersion of
the Jews, which will continue until the time of their

DANIEL. 451

being- gathered, a prey to the iniquity of the head of
the Gentiles ; the time, in fact, of their falling into the
hands of the one who should come in his own name — a
sorrowful condition developed during the last week,
but to which God has set a limit ; and beyond that, no
malice of the enemy can reach.

In chapter x. we return to the East.* Chapters x.,
xi., and xii, form but one prophecy ; only chapter xi.
closes the history of the Gentiles, and chapter xii., as
we remarked at the beginning, is occupied with the
condition of the remnant during the last period of the
Gentile power, and with their deliverance (concluding
thus the revelation of God's mind with respect to the
remnant who are preserved in the midst of the
Gentiles).

Daniel, ever intent on the welfare of his people,
made supplication (vers. 2, 3, 12) to God, with a re-
newed and a persevering desire to understand His
dealings. After three Aveeks of fasting and pra} r er an
angel is sent to him, revealing the opposition of the
enemies of God's glory to the accomplishment of His
purposes of favour to His people, and to the communi-
cation of these purposes for their encouragement. But
if faith is exercised, God is faithful; and the perse-
verance of Daniel puts him morally in a condition to

* It may be remarked that in both cases the revelation given
to Daniel, as to his people, is in reply to his exercises of heart in
intercession or fasting ; the revelations in chapters vii., viii. as
to the western or eastern destroying-powers are not. They are
given when God pleases. These were in the time of Belshazzar ;
the two former, after Babylon was taken. The Jews were then
really in a new position till Christ was rejected, and then the
great forsaking came, when time does not cotmt till they are in
their own land, and God begins to deal with them again. Then,
after the display of their unbelief in receiving the power of evil
and in idolatry, the last grand tribulation comes, and then judg-
ment in the Person of the Lord from heaven.

THE BOOKS OF THE BIBLE.

appreciate the communications of God, being a proof
of his fitness to receive them. The angel informs him
that the vision has reference to the Jews, and that it
belongs to the latter days. (Chap. x. 14.) The strength
which is given him enables him to receive the com-
munication. The kings of Persia, under whose reign
he received the vision, are enumerated ; and the attack
on Greece by one amongst them is announced. This
gives rise to an attack on Persia by Greece ; and the
Greek empire is established ; but it is afterwards
divided into four parts. Two of these four monarchies
shall be more powerful than the others. They are also
territorially in relation with the Jews. It is on the
territory of the latter that their wars are carried on.
The history of the kings of these two monarchies, thus
in conflict on the territory of Israel, is given with con-
siderable detail under the names of king of the north
and king of the south. I do not enter into these
details.

The history is carried on until the intervention of
the Romans, the ships from the coast of Chittim,* and
the attack upon the Jews, and the temple, and the
holy covenant. The king of the north allies himself
with the apostate Jews ; he pollutes the sanctuary, and
sets up an idol ; he takes away the daily sacrifice ; he
leads the wicked int\; apostasy (this is the force of the
expression in verse 32;. But they who know God
shall be strong, and shall act with energy. They who
understand, being taught of God, shall instruct the many.
Thus far is the succession of the first kings, and the
history of the Maccabees, and of Antiochus Epiphanes.

The result, on to the end, is then given in general
terms — the last part of the preceding history being a

* The intervention of these in favour of the young king of
Egypt, whom Antiochus Epiphanes had conquered, led to his
going back and raging against the Jews, profaning the temple,
and forbidding Jewish worship.

toAfctEt. 453

type of what shall happen in the last days. The people
again fall for a time under the hands of their enemies.
They shall be helped a little : some shall cleave to them
with flatteries. A few even of those who understand,
who might have been expected to be preserved provi-
dentially by God, will also fall by violence, to try the
faith of all, and purge them, until the time of the end.
For this state of things is to continue until the period
appointed by God. It is the condition of the Jews,
especially in those days, that is, of the Seleucidee and
Lagidse, kings of north and south, aud in general, until
the last days.

Some observations on the details may here be of use
to the reader. In chapters ix. 27, xi. 33, xii. 3, the
word translated "many" has the article in Hebrew,
and signifies the mass of the people, which makes the
force of these verses much more simple. The reader
will also remark, in contrast with the masses (chap. xi.
33), "the Maschilim/* a word found in the titles of
many of the Psalms. They that understand, they that
are taught of God, shall instruct the many : there will
be the activity of love for the truth in these times of
trial. In chapter xii. 3, we have again those that
understand associated with those that instruct the
many in righteousness. Compare xi. 33. They become
victims, in verse 35, to violence. This last verse
reaches, as we have seen, to the end of this people's his-
tory, while under the dominion of the Gentiles. But
more positive details are given with respect to the end.

The Icing* is introduced — the wicked one who will
exercise power in Judea at the end of the age ; and
will prosper until the indignation comes to an end — a
period of which we have already spoken. It is a king

* Compare Isaiah xxx. 33 (reading " for the king also ") and
lvii. 9. He has the title of " the king " in the eyes of the Jews
— a title which of right belongs only to Jesus, the true Messiah
and King of Israel.

XL

454 THE BOORS OF THE BIBLE.

who acts in the land of Judea ; one of an impious
character, and who follows his own unbridled will,
exalting himself above all, forsaking the religion of
his fathers, regarding neither Christ nor any God,
blaspheming the God of heaven, and establishing
idolatry ; but in a way of his own. " He shall cause
them to rule over the many, and shall divide the land
for a reward." It is rather difficult to say who these
are that he will cause to rule — I apprehend his
followers ; but the general character of this self-willed,
impious, and idolatrous king who magnifies himself
above all, is sufficiently plain. We find, as the chapter
goes on, that the king of the south pushes at him, and
the kino* of the north comes against him like a whirl-
wind, overflows and passes over and enters into the
land of delight, Judea. But Edom, Moab, and Ammon
escape his power, being reserved (Isaiah xi. 14) to be
subdued by Israel itself. But he stretches out his hand
over the countries and pillages them. Egypt does not
escape, and they who dwell in Africa are at his feet.
But, disturbed by tidings from the north and east, he
sets up his tabernacles between Jerusalem* and the sea,
and comes to his end, with none to help him. The end
of the king is not given here. It is the end of the king
of the north, the subject here being the nations and
the land of Israel, and that which shall happen to the
people of Daniel in the last days. In the land there
will be the wicked and impious king, who shall be at-
tacked by the king of the south. The king of the north
then pillages all the countries round, w T ith the exception
of three, and he perishes in the land of Israel.

Chapter xii. gives us more of Israel's own history.
In the midst of all these events Michael, the archangel,
stands up in behalf of the people of Daniel. There is

* This is the regular meaning of the Hebrew. De Wette so
translates it.

DANIEL. 455

a time of t
Neverthele

remnant

God). Jeremiah has already spoken to us

of this period, and of the deliverance. (Chap. xxx. 7.)

p eaks

His disciples to the abomination

desolation here mentioned, shewing clearly that He
speaks of Jerusalem, the Jews, and the last days, when

shall be

He also points

way in which the faithful are to escape, while the
tribulation continues. Taking these passages together
makes it easy to understand them both. The second
verse extends beyond the land of Israel, which had
been the scene of the prophecy until this. But their
condition is stated in a way not to own the countries

dispersion. Many

some to everlasting life

others to everlasting shame. They that understand
shall shine as the firmament. They who have in-
structed the many in righteousness shall shine as the
stars. (Compare the host of heaven and stars, chap,
viii.) God will clothe with the brightness of His

been

period of rebellion

&

God's messengers inquires of

man clothed in linen, who was upon the waters of the
river, how long it should be to the end of the wonders
(that is, of the tribulation) by the intervention of God
in deliverance for Israel. The answer is, three years
and a half, or 1260 days ; and that, when God should
have put an end to the dispersion of the holy people,
all these things should be finished. Daniel asks for a
fuller revelation with respect to the end ; but the oracle
is sealed till the time of the end. Many shall be tried
and purified and made white, but the wicked shall do
wickedly. Alas ! this must be expected. None of the

XII.

456 THE BOOKS OF THE BIBLE,

wicked shall understand, but the wise shall under-
stand — these "maschilim," whom the Spirit of God
has mentioned.

Now, from the time that the daily sacrifice shall be
taken away, and the abomination that rnaketh desolate
set up, there shall be 1290 days. But the accomplish-
ment of 1335* days has still to be waited for ; there
shall be full blessing to him that waits and arrives at
their fulfilment. Daniel himself shall have his part in
this time of glory.

It is to be observed, that Daniel never describes the
period that succeeds to the times of the Gentiles. He
gives the history of those monarchies, the oppressors
and seducers of the Jews in the latter days, and the
deliverance of the people ;• but there he stops. He is
the prophet of the times of the Gentiles until the
deliverance.

One thing may here occur to the reader as desirable
for the understanding of the whole, that is, to combine
the agency of those instruments, which the prophecy of
Daniel presents as acting in the land of Israel during
the latter days, and to identify them — if it may be
done — with those that are mentioned in other prophets.
But this would be to make a system of prophecy, and
not to explain Daniel. The Spirit of God has not done
so in this prophet, which is our present subject. I
will, therefore, only allude to some striking points.

Chapter vii. gives the character of the Roman empire,
especially under its last head. It is the close of the
history of the Gentile power. Chapter viii. (although

I have thought it possible that this computation may arise
from this. An intercalary month to the 1260 days, or three years
and a half, and then 45 days, if the years were ecclesiastical
years, would bring up to the feast of tabernacles : but I offer no
judgment on it. At any rate, the statement is clear that then the
sanctuary of God will be cleansed in Jerusalem.

DANIEL. 4o7

I have often thought that the king, who is described
there, might be the instrument in Israel of the western
empire) gives to the horn it speaks of a different
character — as it appears to me, in carefully weighing
the passage — from that which constitutes the western
power,* whether as a little horn, or exercised in some
local instrument. It is an eastern power arising out
of one of the four kingdoms into which Alexander's
empire was broken up. His power, however, is
derived from another ; it is a separate power acting in
Syria. In chapter ix. we find the one who acts among
the Jews in Jerusalem itself, in connection with the
Roman empire, be the instrument employed who he
may. It may be "the king" of chapter xi. who finds
himself between the king's of the south and of the
north. But it is very possible that the little horn of
chapter vii. acts itself. Still there is another power
dependent upon it, who acts at least religiously upon
the Jews, and leads them into apostasy — one who
comes in his own name, and does not regard the God
of his fathers.

" The king" of chapter xi. is a king in Judea,
despising the religion of his fathers, and acting in
that country in a way morally unbridled, re-establish-
ing idolatry, and dividing the territory among those
in favour. The kings of the south and north are
Egypt and Assyria in the latter days, who attack the
king who has established himself in the Holy Land.

I suppose that "the king" answers to the second
beast of the revelation, though in another aspect, as
the first does to the little horn of chapter vii

* We may compare Psalms lxxiv. and lxxxiii., which confirm
the idea that there will be a destruction in Jerusalem, as well as
the compelled cessation of the daily sacrifice accomplished in a
religious way by the prince who is to come, the Eoman of chap-
ter ix., who will^ be among the Jews, and who had professed
himself to be their Mend.

.*-• 4

THE MINOR PROPHETS,

INTRODUCTION.

Before entering on the study of the minor prophets,
I will avail myself of the opportunity they afford to
make a few remarks on the prophetic writings in
general, pointing out the subjects of which they treat.
We may divide these books into four principal classes
according to the subjects on which they speak
subjects often connected with their dates.

1st. Those which speak of the great crisis of the
capture of Jerusalem, and its consequences. These are
Jeremiah, Ezekiel, Daniel — all the greater prophets
excepting Isaiah. I place the book of Daniel in this
class, though his chief subject be the consequences
under Gentile rule, till the Lord come; because, in
fact, that event changed the government of the world,
setting aside (in judgment) the elect people ; and,
while speaking of the Gentiles, he does so in connec-
tion with the substitution of the Gentile monarchy for
that of God in Israel, and in view of that people's
destiny.

2nd. Those which speak of the judgment of the
Gentiles as such. These are Jonah, Nahum, Obadiah.

3rd. Those which speak of the entire fall of Israel,
and of the destiny that already threatened Judah,
such as Isaiah, Hosea, Amos, Micah. They announced
a penal judgment on the people, while unfolding with
more or less extent the dealings of God in grace at

MINOR PROPHETS: INTRODUCTION. 459

the end. With the exception of Amos, who prophesied
in the reign of Uzziah, earlier than the other three,
they belong to the days of Uzziah, Jotham, Ahaz, and
Hezekiah (this last king forming an epoch in these
prophecies, the Assyrian having overthrown the
kingdom of Israel during the reign of Hezekiah, and
threatened Jerusalem).

Lastly, we have Haggai, Zechariah, and Malachi,
who prophesied after the captivity : the first two for
the encouragement of the people ; the last to bear
witness to the failure of the Jews who had returned
from captivity, and to announce the testimony and the
judgment of the last days, which should separate the
remnant from the wicked around them,

I have not spoken of Joel and Habakkuk, because
these two prophets have each a peculiar character, not
applying to the judgment of the Gentiles, like Nahum
and Obadiah, and having no date to indicate a moral
import founded on the condition of Israel. They both
point out, in an especial manner, the j udgments of the
last days. Joel speaks of a particular invasion of the
land, and of the judgment of the nations, which is
fulfilled at the same period, in connection with the
blessing of Israel. The Spirit in Habakkuk, whilst
availing Himself of the occasion of a particular judg-
ment, brings out the spiritual affections and the
exercises of heart produced by the sight of the evil,
and of the consequent judgment, and shews the con-
dition of a soul taught of God in view of these things.

We find thus in the prophets (taking a moral view
of their subjects), first, the judgment of the people in
general, the house of David being spared for a time,
God raising up Hezekiah; and on this occasion the
true Son of David is announced. This is contained in
Hosea, Amos, Isaiah, and Micah. Secondly the judg-
ment of Jerusalem, and the substitution of the Gentile
monarchy, the people of God being entirely set aside ;

460 tHE BOOtCS Otf THE felBtft

Jeremiah, Daniel, and Ezekiel ; the last discussing all
the great principles of relationship with God, and the

destiny of all Israel as a land and nation. Thirdly,
the judgment of the world — Jonah, Nahum, and
Obadiah. Fourthly, the desolation of the last days,
by the northern army, and the judgment of the
nations ; followed by the temporal blessing of Israel,
and, in the Spirit, of all flesh. This is Joel. Fifthly,
the chastisement of God's people by the successful
violence of the man to whom God allows power for
this purpose. The spirit of the prophet, overwhelmed
by the evil which he beholds in the people, and yet,
still more so when they are oppressed by their haughty
enemies, understands that the just shall live by faith ;
and that this oppression was needed to chastise the
evil, and to allow the pride of man to reach that
height of iniquity which leads to the judgment that
annihilates his pride for ever. This is Habakkuk.
The last chapter is the expression of the sentiments
produced by this instruction — the desires, the re-
collections, and the confidence of faith; a faith that
rests on God Himself, in the midst of all those
exercises of heart to which the history of His people
ives birth in the faithful. Precious consolation, when
we think of all that invests itself with the name of
God ! We next find, sixthly, that which appertains to
the special circumstances of the Jews, who have been
brought back to Jerusalem in view of the coming of
Christ, and the consequences of that coming, as well as
of the people's own responsibility with respect to the
circumstances in which they already stood : — Haggai,
Zechariah, and Malachi.

There remain still some details to be pointed out.
Jonah sets before us, in a very striking manner, the
patient goodness of God towards a world of proud and
careless sinners; and that in contrast with the im-
patience of the man to whom the oracles of God are

MINOR PROPHETS: INTRODUCTION. 461

committed, to see them accomplished for his self-
satisfaction, even though it were by the execution of
the judgment which grace would set aside on the
humiliation of those who were its objects.

Nahum however, shews us, that this judgment must

in the end be executed, and that a long suffering — the

only result of which is to glorify God — would at
length give place to a judgment that should definitely
and for ever put an end to all that exalted itself
against God.

Obadiah reveals to m, not this general and public

pride of the world, nat the hatred to God's people
which is especially seen in those who were outwardly
connected with them, and who, according to the flesh,
claimed a right to the inheritance of the firstborn.

The notice which God gives us in these prophets of
His relationship with the world, and of the manner in
which He looks upon it, is full of interest. Jonah
presents the force of that expression in Peter, "a
faithful Creator/'* In Isaiah we may have remarked
the rich development of the ways of God in reference
to Christ, and with Israel ; and the connection of
these things, both with each other, and with the
judgment of the world. The purposes of God in
government are largely opened in that book.

The three other great prophets instruct us in the
vast importance of that crisis in the history of the
whole world — that critical moment when Jehovah
ceased to govern it in the midst of His people, and
removed the seat of His power into the midst of the
Gentiles, and placed that power in the hands of men.

Amos and Hosea give us some precious light on the

moral government of God ; they furnish the reader of
the Bible with striking pictures of the state of things
the facts, which were the procuring cause of the
judgment that God inflicted ; not only the facts which
resulted from God's dealings, but the conduct that

402 THE HOOKS OF TIJE BIBLE.

gave rise to those dealings with His people. This
exposure of their conduct is full of humbling interest.
Micah (as well as Isaiah), while occupied with these
same subjects, enlarges more on the promises in
connection with Christ, the effect of which would raise
up the people from the condition into which sin, and
the judgment of God upon the sin, had cast them. It
may have been already remarked, that the commence-
ment of Isaiah, while speaking of the Lord Jesus,
is essentially occupied with Judah, Israel, and the
nations ; the close of the book especially with Christ,

and the consequences of His rejection by the people.

It will have been understood, from what I have
already said on the three prophets who prophesied
after the return from captivity, that they also are
occupied with the same two subjects.

The Messiah appears in Haggai, and with still more

detail in Zechariah. The condition and the destiny of

the people are more seen in Malachi — the whole in
connection with the last days.*

* I desire to add here, in a note, something more detailed and
precise to that which I said on the subject of prophecy at the
beginning of Isaiah. Prophecy is the intervention of God's
sovereign grace in testimony, in order to maintain His re-
lationship with His people when they have failed in their
responsibility to God in the position they held, so that their
relationship with God in this position has been broken ; and
before God has established any new relationship by His own
power in grace. The subjects of prophecy are, consequently,
the following: —

The dealings of God in government upon the earth, in the
midst of Israel ; the moral details of the conduct of the people
which led to their ruin ; God's intervention at the end in grace
by the Messiah to establish His people in assured blessing by
God's own power, according to His purpose.

Two things are connected with these leading subjects : the
judgment of the nations, which was necessary for the establish-
ment of Israel in their own land ; and the rejection of Christ by
the Jews at His first coming into this world,

Finally, Israel had been the centre and keystone of the system

MINOR PROPHETS: INTRODUCTION. 4fi.°>

that was established after the judgment upon Noah's descendants
for their pride at Babel. In this system the throne and temple
of God at Jerusalem were : — the one, the seat of divine authority
over all nations ; and the other, the place where they should go
up to worship Him who dwelt between the cherubim. Israel
having failed in that obedience which was the condition of their
blessing and the bond of the whole order recognised by God in
the earth, another system of human supremacy is set up in the
person of Nebuchadnezzar. Prophecy treats, therefore, of this
unitary system also, and of its relationship with the people of
God on the earth.

Guilty of rebellion against God, and associated with Israel in
the rejection of Christ, and at the close rising in revolt against
Him, this power is associated with the Jews in the judgment, as
being united with them in evil.

What has been here said evidently applies to Old Testament
prophecy with which we are here occupied. But this raises
the question of the difference of New Testament prophecy.
The assembly is not the scene of the earthly government of
God, but sitting, in heavenly places : hence prophecy cannot be
the direct action of the Spirit on its present state, as it was in
Israel. The communications are direct from the Father and
from the Lord according to the relationship in which it stands to
them, just as prophecy was with the Jews. But the Spirit can
look forward in the assembly to the time when the decay of the
outward system will prepare the way for the introduction of the
direct government of God again in the Person of Christ. This
in general we find in the Apocalypse, from the beginning of the
assembly's declension until it is rejected, and then in the world.
Hence we have also the prophecies which announce the decay
and ruin of the assembly after the departure of the apostles, as
in 1 Timothy iv. 1 ; 2 Timothy iii. and 2 Thessalonians ii. The
decay itself is spoken of in the Epistles of John, Jude, and
2 Peter. Another subject belongs to this and introduces prophecy
into the Lord's mouth, with which James connects itself, but
does not concern the assembly properly speaking — the connec-
tion of Christ as minister of the circumcision with the Jewish
people, as in Matthew xxiv. and parallel passages in Mark and
Luke, and even Matthew x. from 15 to the end, where the por-
tion of the residue in their service in Israel is traced on to the
Lord's coming. So that in the moral ruin of the assembly on
earth, and the history of the residue, we have the connecting links
of these days and Christ's mission to Israel, with His coming in
the last days.

HOSEA.

The prophet Hosea prophesied during the same period
of time as Isaiah ; but he is more occupied with the
existing condition of the people, and especially of
Israel, although he often speaks of Judah likewise.
His prophecy is more simple in its character than that
of Isaiah. His style on the contrary, is extremely
energetic, and full of abrupt transitions. The reign of
that king of Israel, which is given as a date to the pro-
phecy, was outwardly a moment of prosperity to that
portion of the land. The prophecy itself will inform
us of its moral condition. The patience of God bore
long with the rebellion of His people taking pity on
their affliction (see 2 Kings xvii.), even as long as this
patience could be a testimony to the real character of
the God who exercised it, and did not deny holiness
and righteousness, nor give a sanction to sin, so that
it was still possible to bless the people, without
sacrificing all true testimony (even in the eyes of the
heathen) to what God is — in a word, " until there was
no remedy."

Jeroboam reigned during a period which commenced

some years before the reigns of Uzziah, &c, kings of

Judah. Uzziah began his reign fourteen years before
the end of Jeroboam's reign. He reigned fifty-two
years; Jotham reigned sixteen years; Ahaz, sixteen
years ; Hezekiah, twenty-nine years. So that Hosea
prophesied over fifty years,* and perhaps longer ;

The reign of Jotharn was as to some part, possibly the most
of it, coincident with that of Uzziah, who was put aside as a
leper.

*•

HOSE A. 465

being a witness, during those long years, to Israels
rebellion against Jehovah, his heart grieved and
broken by the iniquity of a people whom he loved,
and whose happiness, as being the people of Jehovah,
he had at heart.

The prophecy of Hosea is divided into two parts :
the revelation of God's purposes with respect to Israel;
and the remonstrances which the prophet addresses to
the people in the name of Jehovah. In this latter
part he frequently speaks of Israel as a whole,
frequently also he distinguishes between Israel or
Ephraim and Judah. But I do not see that he
addresses himself directly to Ephraim (that is, to the
ten tribes). He speaks of Ephraim, but not to
Ephraim. Moreover, this is the general character of
his prophecy — a kind of prolonged lamentation, ex-
pressing his anguish at the people's condition, while
unfolding all the dealings of God towards them,
except chapter xiv., in which he calls Israel to such a
repentance as shall take place in the last days.

The first three chapters compose the first part, or
the revelations of God's purposes with respect to
Israel. From the outset Israel is treated as being in
a state of rebellion against God. The prophet was to
unite himself to a corrupt woman (a prophetic type, I
doubt not), whose conduct was the expression of that
of the people. The son to whom she gives birth is a
sign, by means of the name which the prophet is to
give him, of the judgment of God on the house of
Jehu, and on the kingdom of Israel, which should

cease to exist. In fact, after the extinction of Jehu's
family, although there were several kings, all was
confusion in the kingdom of Israel — the kingdom was
lost. It is evident, that, although the zeal of Jehu
was energetic in extirpating idolatry, so that in His
outward government God could sanction and reward
it (and, as testimony, must needs do so), yet the

VOL. II.

HH

4iG6 THE BOOKS OF THE BIBLE.

motives that governed him were far from pure. God
therefore, while in His public government blessing
Jehu, shews here, where He reveals His thoughts and
His real estimate of the work, that He judges right-
eously and holily ; and that that which man brings in
of ambition, of cruelty, and even of that false zeal
which is but hypocrisy, concealing the gratification of
its own will under the name of zeal for Jehovah — all,
in a word, which is of self, is not hidden from His
eyes, and meets with its just reward, and so much the
more from its being masked under the great name of
Jehovah.

Jezreel, formerly a witness of the execution of God's
judgment on the house of Ahab, should be so now of
the ruin of all Israel.

A daughter is afterwards born to the woman whom
the prophet has taken. God commands the prophet to
call her Lo-ruhamah (that is, " no more mercy "). Not
only was judgment executed upon Israel, but apart
from sovereign grace — the exercise of which was re-
served for the last days — this judgment was final.
There was no longer any room for the long-suffering of
God towards the kingdom of Israel. Judah should yet
be preserved by the power of God.

A second son is named Lo-ammi (that is, " not my
people "), for now Jehovah no more acknowledged the
people to be His. Judah, who for a time maintained
this position, although the ten tribes were lost, has at
length by her unfaithfulness plunged the whole nation
under the terrible judgment of being no longer the
people of God, and Jehovah being no longer their God.

God, having thus briefly but clearly pronounced the
judgment of the people, immediately announces, with
equal clearness, His sovereign grace towards them.
" Nevertheless," saith He, by the mouth of the prophet,
" the number of the children of Israel shall be as the
sand of the sea, which cannot be numbered." But this

HOSEA. 467

grace opens the door to others besides the Jews. " In
the place where it was said, Ye are not my people,
there shall they be called the sons of the living God."*
The application of this passage to the Gentiles is stated
by the apostle in Romans ix. 24-26 ; where he quotes
the end of chapter ii. in our prophet, as expressing
grace towards the Jews, and the verse we are now con-
sidering towards the Gentiles : while Peter (1 Peter ii,
10), who speaks only to converted Jews, quotes the
end of chapter ii. only. There is no doubt that the
Jews will come in, according to this principle, in
the last days ; but the Holy Ghost expresses Himself
here — as He has done in a multitude of passages quoted
by the apostle — so as to adapt Himself to the admission
of the Gentiles, when the time, foreseen of God, should
come. But here He goes farther, and announces the
return of the children of Judah and of the ten tribes,
reunited, and subject to one head, in the great day of
the seed of God.-f" It is said, " they shall come up out
of the land ;" and this has been supposed to mean their
return from a foreign land ; but I have an idea that it
is rather that they all come up as one people in their
solemn feasts.

Thus the j udgment of a corrupt and faithless people,
and grace towards the Gentiles, and afterwards towards
Israel as a nation, are very plainly announced, in
words which, although but few, embrace the whole
series of God's dealings.

Chapter ii. introduces some new elements of exceed-

* We may observe that it is not said, " they shall be my
people" (an expression less suitable to Gentiles), but " the sons
of the living God ;" which is precisely the privilege bestowed by
grace on those who are brought to know the Lord since the
resurrection of Christ.

t This is the meaning of " Jezreel :" or, moi*e exactly, " God
will sow f M

468 THE BOOKS OF THE BIBLE,

ing interest; and, at the same time, a magnificent
revelation of the dealings of God in grace, towards
Israel. The opening words of the chapter appear to
me to recognise the principle of a remnant, acknow-
ledged by the heart of God as a people, and an object
of mercy, while the nation, as a body, is rejected by
the Lord. But the thought of Israel's restoration,
announced in the last verse of chapter i., gives the
remnant its value and its place, according to the
counsels of God : " God has not cast off his people
whom he foreknew." Nevertheless, Jehovah says by
the Holy Ghost to the prophet, not " I have married
thy mother, and I will not put her away," but " Say
unto your brethren, Ammi (my people), and to your
sisters, Ruhamah (received in mercy) ;" that is to say,
to those who, acted upon by the Spirit of God, really
enter in heart into the mind of the prophet — those who
possess the character which made Jesus say, " These
are my brethren and my sisters." Such a position, in
the eyes of the prophet, have the people and the
beloved of God. It is thus that Peter applies chapter
ii. 23 to the remnant, that Paul reasons in Romans ix.,
and that the Lord Himself can take the name of " the
true vine."

The prophet, then (he alone could do it), was to
acknowledge his brothers and sisters as in relation with
God, according to the whole effect of the promise,
although that effect was not yet accomplished. But, in
fact, with respect to God's dealings, God had to plead
with the mother — with Israel, looked at as a whole.
God could not own her as married to Him : He would
not be her husband. She must repent, if she would
not be punished and made bare before the world.
Neither would Jehovah have pity on her children, for
they were born while she was going after false gods.
Israel ascribed all the blessings that Jehovah had

poured upon her to the favour of false gods. There-

HOSEA. 469

fore Jehovah had forcibly turned her back in her path.
And since she knew not that it was Jehovah who filled
her with this abundance, He would take it from her,
and leave her naked and destitute, and visit upon her
all the days of Baalim, during which Israel had served
them and had forgotten Jehovah. But having brought
this unfaithful woman into the wilderness, where she

must learn that these false gods could not enrich her,

Jehovah Himself, having allured her into it, would
speak to her heart in grace. There it should be, when
she had understood where her sin had brought her,

and was alone with Jehovah in the wilderness to which
He had allured her, that He would comfort her, and
give her entrance through grace into the power of
those blessings which He alone could bestow.

The circumstance by which God expresses this return
to grace is of touching interest* The valley of Achor
should be her door of hope. There, where the judg-
ment of God began to fall on the unfaithful people
after their entrance into the land, when God acted
according to the responsibility of the people — there
would He now shew that grace abounded over all their
sin. The joy of their first deliverance and redemption
should be restored to them. It should be a recom-
mencement of their history in grace, only it should be
an assured blessing. The principle of the relationship
of Israel with Jehovah should be changed. He would
not be as a Master (Baal) to whom she was responsible,
but as a Husband who had espoused her. The Baalim
should be entirely forgotten. He would take every
kind of enemy out of their land, whether wild beast or
wicked man, and He would betroth her unto Him in
righteousness and in judgment, in lovingkindness, in
mercies, and in faithfulness. She should know that it
was Jehovah. Israel being thus betrothed in faithful-
ness to Jehovah, and such being the assured principles
of His relationship with her, the chain of blessing

II.

470 THE BOOKS OF THE BIBLE.

between Jehovah and His people on earth should be
secured and uninterrupted. Jehovah should be in con-
nection with the heavens, the heavens with the earth,
the earth should yield her blessings, and these should
meet all the wants of Israel, the seed of God. And He
would sow Israel unto Himself in the earth, and her
name should be Ruhamah (that is, received in mercy
or grace), Ammi (that is, my people) ; and Israel should
say, " Thou art my God." In a wor,d, there should be
an entire restoration of blessing, but on the ground of
grace and of the faithfulness of God.

Chapter iii. reveals another detail of the people's
history during the time of their rejection, a rejection
followed by their return to God. Israel should remain
for a long time apart to wait for their God. They
should have neither true God nor false god, neither
king, nor priest, nor sacrifice ; but afterwards they
should return, and should seek Jehovah their God, and
David their king. That is to say, all Israel should seek
the true royalty originally bestowed by God, of which
Christ is the fulfilment. They should bow their heart
before Jehovah and His goodness in the latter days.

In chapter iv. we see that the prophet addresses the
whole people together. In verse 15 he distinguishes
Judah from Israel, warning the former not to follow
the apostasy of the latter. He dwells upon the sins
(ver. 2) of which the people were guilty. Israel is re-
jected from being a nation of priests unto Jehovah — a
glory which had been promised them. (Ex. xix.) This
introduces the judgments of the priests, properly so
called, who took pleasure in the sins of the people, that
they might enrich themselves with their sacrifices.
The proverb, " Like people, like priest," was exemplified
in them. Whoredom and wine took all sound judg-
ment from the heart ; and the people of God asked

HOSEA. 47 1

counsel of their stocks and of their staff, sacrificed in
the high places, and committed whoredom there. God
would give them up to the fruits of their iniquity.

It is then that God exhorts Judah not to follow this
course. Nevertheless, the Spirit of the Lord, in un-
folding all the iniquity of Ephraim committed in His
sight, shews that Judah also was guilty before Him.
(Vers. 10, 13.)

Priests, people, king, all are addressed as objects of
the judgment ; all had given themselves up to violence.
Although God had rebuked them, they would not
return to Him. Afterwards they should seek Him
and not find Him. He would have withdrawn Him-
self from them. Another sin is imputed to them both.
Ephraim had perceived his weakness, the consequence
of his sin, and Judah his wound ; but they had gone too
far from Jehovah to have recourse unto Him ; they
had sought help from the Assyrian. Could he deliver
the sinful people from the judgment of Jehovah?
Surely not. God would be to them as a lion that rends
its prey ; and then He would go and return to His
place, until they should acknowledge their offence. In
their affliction they would diligently seek Him.

Chapter vi. This calls forth a touching address from
the prophet, in which he entreats the people to return
to Jehovah. Faith has always this resource, because
it sees the hand of God, its God, in the chastisement,
and can appeal to the mercy of a well-known God, In
verse 4 the Spirit expresses the lovingkindness of God
towards His rebellious children, and His readiness to
meet the smallest movement in their heart towards
good. Therefore had God sent unto them the testimony
of the prophets — an extraordinary means, as we have
seen, for maintaining in grace the relationship of the
people with God, and that morally and in reality. In
the heart and mind of God it was not a question of
outward forms ; the moral relationship with God had

III.-VI.

472 THE BOOKS OF THE BIBLE.

failed. He had raised up prophets, as a means of rela-
tionship with Himself, to bring back the hearts of the
people. But, as Adam* did in the garden of Eden,
they had broken the covenant on which the enjoyment
of the blessings God had heaped upon them depended.
They had acted treacherously towards Him. Jehovah
their God was ready to raise them up from their ruin ;
but if He came in, His presence brought to light that
iniquity which formed a moral barrier to this restora-
tion. Thereupon the heart of the prophet overflows
anew in lamentation over their iniquity. The prophecy
of Hosea is important in this respect, that it furnishes
us with the moral picture of the people whom God has
judged, the condition of this people which made the
judgment inevitable. There is nothing more affecting
than this mixture, on God's part, of reproaches, of
lovingkindness, of appeal, of reference to happier
moments. But all was in vain. He must needs judge,
and have recourse to His sovereign grace, which would
bring Israel back to repentance and to Him.

They enoouraged the king and the princes in their
wickedness. Already the fruit of Israels iniquity was
seen in the weakness of the people ; strangers also
devoured them ; yet, for all this they did not return to
Jehovah. If at times, under the sense of their misery,
they howled upon their beds, they did not cry unto
God. What a picture of man under the effect of sin,
who will not turn to the Lord !

In chapter viii. it is especially the daring and con-
tinual violation of the law of their God, with which
Israel is openly reproached, and which would bring
judgment, with eagle swiftness, upon them. Observe
here, that the devastation with which Israel is

* It should be read, " But they, like Adam, have transgressed
the covenant." Adam, in Hebrew, is a proper name and a
generic name ; but the latter generally with the article H (ha).
It is to this passage Paul refers in Bomans v. 14.

HOSEA. 473

threatened reaches even to the temple of Jehovah.
Israel had forsaken the Lord to make altars of their
own, and Judah had leant upon an arm of flesh. We
may remark here, that the prophecy presents Ephraim,
as having entirely forsaken God, and as being plunged

in iniquity, and under impending judgment ; Judah, as

being yet faithful outwardly, although at heart un-
faithful too. (See chap. vi. 11 ; viii. 14 ; xi. 12.) Judg-
ment should fall upon them both.

Chapter ix. We have here that touching mixture of
affection and judgment which we find again and again
in this prophet. Ephraim should not remain in the
land which was Jehovah's, for God would not abandon
His rights, whatever might be the iniquity of the
people. They should go into captivity, and come no

more into the house of Jehovah. The prophet and the
spiritual man should no longer be a link between them
and Jehovah. God would confound them by means of
that which should have enlightened and guided them.
The prophet should even be a snare to their soul,
although formerly a watchman from God. The cor-
ruption of Ephraim was as deep as in the days of
Gibeah, the history of which is related at the end of
the book of Judges ; and they should be visited. God
had chosen Israel from among the nations to be His
delight, and they had gone after Baal-peor, even before
they came into the land. If God is long-suffering, He
yet takes knowledge of everything. Ephraim should
now be a wanderer among the nations.

At the end of chapter ix. and in chapter x. the Spirit
reproaches Israel with their altars and their golden
calves. They should be carried into captivity. Judah
should also bear the yoke. The Assyrian should carry
away these calves in which Israel had trusted. After
all (chap, xi.) God still remembers His early love for
Jacob ; He puts them in mind of all His lovingkindness,

His goodness, His care for them. They should not

VII.-XI.

474 THE BOOKS OF THE BIBLE,

return to their former condition in Egypt ; Assyria
should be the place of their captivity. But, however
great the sin of Israel, the heart of their God cannot
forsake His people : He will not destroy them ; He is
God, and not man; and, finally, He will place the
people, trembling now and submissive, once more in
their dwellings.

Chapter xii. The Spirit presents another aspect of
the relationship of Israel with God. He would punish
Ephraim, and the sins of Judah should be remembered.
But He reminds them, that there was a time when
Jacob could wrestle with his God, and make supplica-
tion to Him, and prevail; that afterwards He found
him in Bethel, and there God, even Jehovah, spake to
him, and revealed to him His name, which, in fact, He
had not done in Penuel. Take notice here of the way
in which God enters into all the details of His moral
relationship with Israel, in order that the force, the
meaning, and the righteousness of the " Lo-ruhamah,"
which He pronounces on His people, may be under-
stood. His love for them at first, His tender care, the
manner in which He had already been requited at
Baal-peor, the horrible iniquity of Gibeah now re-
newed, their corruption, their idolatry, their refusal to
hearken, all is recounted ; and finally, the way in
which Jacob had formerly succeeded in turning away
wrath, and how God had then revealed Himself to
him. Now, the name which He had proclaimed on
that occasion was His memorial for ever. Let them
then return unto God, and wait on Him continually.
But no ; all is corruption, and Ephraim will not even
confess his sin. He who had brought them up out of
Egypt would make them dwell again in tents without
a country. God had constantly spoken to them by
His prophets, but the iniquity was there. Israel had
already been poor — a fugitive and a wanderer. And
God had interposed in sovereignty by a messenger of

HOSEA. 475

deliverance, when there was no covenant in force on
which the people could reckon to deliver them.

Chapter xiii. is the perpetual conflict of the affections
and the judgment of God, The thought of their sin
calls forth the announcement of the necessary and
inevitable judgment. As soon as the judgment is
pronounced, the heart of God returns to His own
thoughts of grace. (See vers. 1-4; 7, 9; 12, 14; and
the last two of the chapter.) Nothing can be finer
than this intermingling of the moral necessity for
judgment, the just indignation of God at such sin,
pleading to induce Israel to forsake their evil ways
and seek Jehovah, who would assuredly have com-
passion ; then God's recurrence to the eternal counsels
of His own grace, to secure unto the people whom He
loved that of which their iniquity deprived them ; and,
at the same time, the touching remembrance of former
relationship with His beloved people. What con-
descension, and what grace, on the part of their God !
Well had Israel deserved the sentence, " I will no more
have mercy," painful and terrible as it was, in exact
proportion to all that God had shewn Himself to be
for Israel. Well can the Lord Jesus say, " How often
would I have gathered thy children, as a hen gathers
her chickens under her wings, and thou wouldest not."

The manner also in which God deduces the history
of Israel's iniquity, ever since they came into the wil-
derness, and presents the means they had enjoyed for
returning to Him ; the way in which He sets forth His
dealings when He had to resist the unfaithful Jacob,

r

yet had blessed him when he wrestled in faith — He
who never changes, and who was still the same for
Israel : the whole behaviour of Israel being marked by
God, borne in mind, and brought forward for the in-
struction of the people, if by any means it might be
possible to spare them : — the whole of this picture, in
a word, drawn by God Himself, ministers profound

XII., XIII.

476 THE BOOKS Of THE BIBLE.

instruction to us, teaching us to cleave closely to Him
who, however great His patience may be, takes know-
ledge of all our ways, and has ordained that we should
reap that which we have sown.

Nothing also exhibits more fully the prolonged and
marvellous patience of the love of God. It is the
special object of this prophecy to set forth the moral
condition of the people which led to the sentence of
Lo-ruhamah, and then to that of Lo-ammi, unfolded in
the summary of God's ways with the people given in
chapters i. to iii. — the relationship that exists between
the moral dealings of God and His unchangeable
counsels — the connection between these counsels and
the affections according to which God accomplishes
them — the ingratitude of man in his behaviour with
respect to these affections — the longsuffering which the
love of God causes Him to exercise towards His un-
grateful people — at last, that withdrawal on God's part
which left His people a prey to their own corruption,
and to the snares of the enemy. The result is, that the
condition of His people obliges God to bring the judg-
ment upon them which their sin called for, when all

the warnings of God by His messengers had been un-

availing. But this gives place to the accomplishment
of the counsels of God, who brings His people to
repentance, after having long given them up to the
fruits of their own doings, and thus enables them to
enjoy the effects of His counsels.

Chapter xiv. It is this last work that we find in
chapter xiv. of the prophet. Israel, returning to
Jehovah, acknowledges his iniquity, and addresses

himself to the grace of his God. Thus only could he
render Him acceptable worship. His heart, instructed
now and cleansed, refuses the help of Asshur, whom
he had sought in his unbelief, when he rejected his
God who searched his ways; he will no longer lean
upon an arm of flesh, nor on carnal strength, and he

HOSEA. 477

casts off* the false gods to whom he had bowed the
knee. His refuge should be with Him in whom the
fatherless find mercy. God, therefore, who only waited
for the return of His people (a return which He had
wrought in their hearts by His grace, when the
chastisement, necessary to His moral glory, and to the
good of the people, was ended) — God Himself would
heal their backsliding ; He would love them freely.
His anger was turned away from His people. His

blessing and grace should be as the dew unto them.

Divine fertility and beauty should again be seen in
Israel, His people.

Verse 8 I would read thus: "Ephraim [shall say]
What have I to do with idols ?" Jehovah says, " I have
heard him and observed him." Then Ephraim, " I am
like a green fir-tree." And Jehovah answers, " From
me is thy fruit found." There is repentance, which
Jehovah acknowledges ; and the joyful consciousness of
blessing, which God causes to be felt, proceeds from
Himself, who both secures and augments it. The last
verse teaches us that which we have already en-
deavoured to point out, namely, that this history makes
known the ways of God, which the wise — divinely
taught in heart — will readily understand. " For the
ways of Jehovah are right." His path of action is
straight onwards, however great His mercy may be.
The just, sustained and helped by the strength of God,
can walk there; but the transgressors, through the
very power that is present, shall fall therein.

There is indeed no prophet who gives the dealings of
God, as a whole, so completely as Hosea.

XJV,

JOEL.

The import of the book of Joel is sufficiently plain,
although a few passages may be obscure.

The Spirit of God takes the opportunity afforded by
an unparalleled scarcity, caused by the invasion of in-
numerable armies of insects, to rouse the attention of
the people with respect to the day of Jehovah ; that
great and terrible day which was to come, and in which
His power should be manifested in judgment — in
which He, who had shewn long patience, would at
length interpose to vindicate the glory of His name,
and deliver it from the reproach cast thereon by the
sin of His people, and to take vengeance on all that
magnified itself against Him. That which is here pre-
sented to us as the rod of Jehovah is the northern
army — the same that we so often find in the prophets

the Assyrian. But, in the end, it is God Himself
who, after having chastised His people by means of
this enemy, intervenes for his destruction, and for the
judgment of all the nations gathered round Jerusalem.

In examining the prophecy, the reader may observe
that it distinguishes between the famine that ushered
in the day of Jehovah, and that day itself. We have
only to compare chapters i. 15, and ii. 1, 11. The state
of famine and desolation, interpreted by the Spirit of
prophecy, calls on the people to present themselves
before Jehovah, because the day of Jehovah was at
hand.

Chapter ii. 1 sounds the alarm, because the day is
near. The day is then described as the invasion of a
people, the like of whom had never been seen by Israel

joel. 479

or the land. It was, in fact, the army of Jehovah.
His power was with it as His rod. The voice of
Jehovah was heard before it; the day of Jehovah
announced itself as there. (Chap. ii. 11.) We find an
instance here of that which is usual in prophetic

teaching — some event which should act on the con-

science of the people, taken up by the Spirit of
prophecy, no doubt, to awaken their conscience at the
very time of the event, but far more with the purpose
of using it as a picture of some event in the last days
of much greater moment. The judgment of God,
already deserved by the people, and suspended by His
long-suffering over their heads, awaits the hour in
which this long-suffering will have no more effect, will
become thenceforward useless, and in which the coun-
sels of His wisdom shall have arrived at their develop-
ment. The Spirit of God warns the people of this
judgment : they should have given heed to it at that
very time ; but He describes for future days the in-
struments of God's vengeance, when He shall actually
execute the judgment. Thus chapter i. of Joel takes
up the ravages of these insects, which, it seems, had
caused a frightful scarcity, to act upon the conscience
of the people at the time of the prophecy ; but from
the beginning of chapter ii. the prophecy throws itself
into the future, and introduces a people, who, in their
turn, will ravage the land of Israel in the last days.
Yet, at the commencement of the chapter, it is only the
alarm that is sounded ; but with the announcement
that the day is nigh at hand.

We are reminded here of the ordinance in Numbers
x., in verse 9 of which it is commanded to sound an
alarm, or blow loudly with the trumpets, when the
enemy should be in the land, and Jehovah would re-
member the people. In verse 7, if the congregation

was to be gathered together, they were to blow the
trumpet, but not to sound an alarm. Thus, in Joel ii.

I., II,

480 THE BOOKS OF THE BIBLE,

1, an alarm is sounded in Zion. A great and strong
people, who devour the earth, are in the land* There
is but one thing that gives hope (and that one is in
itself the most terrible thing of all) — Jehovah conducts
this devouring people. It is His army. Faith takes
hope from this. He who has recognised the trumpet
of God, he who, awakened by the Spirit of prophecy
when it sounded an alarm, and described this terrible
evil beforehand (and it is the Spirit alone who does so 1
in its true colours, as Jehovah's dping — he, who has
understood that it is God's judgment, that Jehovah is
in it, can come before Jehovah according to His own
ways, and plead with Jehovah according to His love
for His people. This is the true character of faith in
all times. It is the especial position of the remnant in

the last days.

The day of Jehovah actually impending, and its true

meaning understood, through the intelligence given by

the Spirit of prophecy, is a call to repentance at the
moment when repentance is necessary, at the moment
ordained of God for His immediate intervention on
behalf of His people. These are the ways of God. He
to whom the moment is known acts outwardly to force
His people to take heed ; and He acts in testimony to
direct their hearts. It was the same thing in the days
of Jesus. The testimony of God was there before the
terrible judgment which soon fell upon the people.
He who had ears to hear profited by it, and enjoyed
the effect of God's intervention in a deliverance which
He has proffered, yet better, though of another cha-
racter, than that which Israel shall enjoy in the last
days. " The Lord added daily to the assembly such as

should be saved."

Verses 12-14 give us the prophet's testimony, call-
ing them to repentance, in view of the chastisements
that were hanging over the people. In verse 15 the
trumpet is sounded on God's part to gather the people

JOEL. 481

together, according to Numbers x. 7, to plead with Him
that He would turn away His wrath, to address them-
selves to Him, as One whose j udgments were necessarily
directed by Himself. Oh ! how good it is to have to do
with God, and to see Him in the judgment, although
He is a consuming fire. It was thus David judged
when he had numbered the people.

The humiliation, we nerceive, was to be universal

and com

outside th

priests themselves are called

Jehovah, appealing to Hi

Jews

might not say, (t Where is their God

His

humbled. He would

i locusts, should be
judged on account of their
nified themselves to do g

ger be a reproach among
army, which had devoured

But it should

be Jehovah who would do great things, delivering them

from

A full and abundant bless

ing should be poured upon the land of Israel; the
children of Zion should rejoice in Jehovah their God
the people of Jehovah should never again be ashamed
They should receive the abundance of all the yean
which had failed. They should know assuredly thai
Jehovah was among them — He, Jehovah, their God
and not another ; and they should never be ashamed.
The blessing, and He who bestowed the blessing, should
thus secure them from being a reproach among the
nations.

But this was not all. This was temporal

days,

establishment of Israel in the blessing

blessing

prevent

their losing it. But there was a new thing to be
bestowed upon them. God would pour out His Spirit
upon all flesh. The young men and the old men of

VOL. II. II. IT

482 THE BOOKS OF THE BIBLE.

the people should have visions and dreams : even on
the servants and the handmaidens should this rain
from heaven descend. Verse 30* resumes the subject
in another aspect, and does not follow in direct succes-
sion. Before the great and terrible day of Jehovah
there should be signs and wonders in the heavens, and
on earth the terror of Jehovah should be felt, and
whosoever should call on the name of Jehovah should
be saved ; for in Mount Zion and in Jerusalem should be
deliverance, as Jehovah had said, and in the remnant
whom Jehovah should call.

These, then, are the principal events of the last
days, briefly but clearly set forth : a powerful enemy
coming from the north, as the instrument of Jehovah's
judgment, ravaging the whole land; judgment upon
the people as an earthly people, according to their
former position of temporal blessing in relationship
with God ; the people being called to repentance, by

Spirit of prophecy, in order that God mi

away

On their repentance God

army and destroy it. The reproach that

away the northern

* Verses 28, 29 are a short independent prophecy, and so are
the verses from 30 to the end of the chapter, and still more so.
Verses 28, 29 promise the outpouring of the Holy Spirit conse-
quent on the repentance of the nation, which was also accom-
panied by temporal blessings. The repentance is the point of
departure for both. So the partial fulfilment of Acts ii. was on
those who repented, though the temporal blessings could not
come on the nation. Thus, though there was that which was
analogous in the destruction of Jerusalem already accomplished,
signs and wonders will come before the great and notable day of
Jehovah yet to come. The blood of the new covenant was shed
and all things ready ; but the nation would not repent and could
not get the blessing. The remnant got the spiritual part of it
with all flesh ; the Jews will, all, when they say, " Blessed be he
that conieth in the name of Jehovah." The Holy Spirit, who
foresaw all this, has ordered accordingly the structure of the
prophecy.

joel. 483

peopJe because of their sins should cease for ever. A
double order of events is then announced, giving a
precise statement with regard to the immediate rela-
tionship between God and the people ; and that in two
respects. First, the temporal blessing, granted to the
people now restored to the favour of God, should be
accompanied by a gift yet more excellent, and more
expressive of His love. The Holy Spirit should be
abundantly poured out ; the most simple and the most
humble should partake of it. But, in the second place,*
before the coming of the great day of Jehovah, He
would send marvellous signs, and whosoever should
call on His name should be saved. It would be the re-
turning in heart to Jehovah which He would own ; for
in that dreadful day of the wrath of God there should
be deliverance in Zion, and in Jerusalem His chosen
city. It is He who intervenes in judgment ; He would
remember mercy : there should be a remnant called by
His grace. The accomplishment of all this is evidently
in the last days, when the mystery of God shall be
finished, and He will manifest His government in
righteousness and in goodness on the earth, though the
repentant remnant get the spiritual blessing in a chris-
tian way, as in like manner that of the new covenant.
The whole tenor of the prophecy, I think, makes it
plain that Joel does not speak of the beast and Anti-
christ, but of the powers of the heathen from outside
the apostate system. It will be remembered that it is
said in Daniel ix. that because of the protection of idols

* This is an entirely distinct prophecy, which goes by itself,
preceding the day of Jehovah, as indeed is clearly stated, which
day ushers in the blessing previously spoken of. The order in
the last days will be repentance, deliverance by the day of Jeho-
vah, temporal blessing, the Holy Ghost. Before the day of
Jehovah signs will take place. This last stands therefore
necessarily apart, as the calling on the name of Jehovah of
course precedes the deliverance.

II.

484 THE BOOKS OF THE BIBLE.

there will be a desolator. Joel thus speaks, not of him
who makes a covenant with Israel, but of this desolator.
Hence Jehovah roars out of Zion and utters His voice
from Jerusalem. The judgment is not from heaven
against the beast and his armies, but from Jerusalem
against the enemies and desolators of Israel.

But there is still something to be pointed out here.
The Spirit of God has taken care entirely to finish His
subject. In verse 27 the deliverance from the northern
army is complete, and temporal blessing is so bestowed
that Israel may enjoy it permanently, under grace.
Jehovah is there, and His people shall never be
ashamed. From verse 28 to 32 is quite apart, and this
for very important reasons. On the repentance of the
people the Holy Spirit should be bestowed ; and, before
the execution of the judgment, whosoever called on the
name of Jehovah should be saved. Now the rejection
of the Messiah necessarily brought in judgment on the
Jew (although other counsels of God were to be ac-
complished with respect to the assembly, outside the
Jewish system) ; their temple has been given up to the
power of the enemy, who, as the army of Jehovah was
to destroy these murderers, and to burn up their city.
The last days therefore are come, the end of the age,
with respect to the Jews, although it is all to resume
its course for a little season for the definitive judg-
ment, when the counsels of God with regard to the
assembly are fulfilled. Bui if judgment thus hasted,
mercy could not delay in coming and anticipating it.
The Holy Ghost was given, according to this promise,
to the remnant who in those days hearkened to the
call of Jehovah, and was poured out upon all flesh.
Deliverance was found in Zion, although the redeemed
(those who were to be saved) were translated into the
assembly, the time for resuming the government of
God not being yet come — the time when He to whom
it was given should associate those with Himself who

Jofct. 485

should have learnt to suffer with Him, that they might
also be glorified together. Then the final accomplish-
ment of all this mystery should take place — the great
and terrible day of Jehovah : Christ should take His
great power, and should reign.

What we have been saying will explain the true
importance of the destruction of Jerusalem by the
Romans, and the place which that destruction holds in
the development of God's dealings ; and the connection,
with respect to His dealings on earth, between this
destruction and that which took place on the day of
Pentecost.

There is yet one thing to be remarked here, namely,
that in view of the counsels of grace towards the
Gentiles, the Spirit of God makes use of language that
leaves the door open to them. The Spirit is poured
out " on all flesh," and " whosoever shall call on the
name of Jehovah shall be saved." The apostle Paul
frequently employs this last expression in this
sense.

It is interesting to recall here the different occasions
on which the expression " all flesh " is used. It im-
plies, as to its full accomplishment, the important fact
that will take place at the end of this age, namely,
that God will come out of the narrow circle of Jewish
ordinances to act with regard to all mankind upon the
earth. This is already true morally by means of the
gospel. But it will be true as to the government of
God at the end. Christ, in coming down to the earth,
came into the narrow fold (although His work, as well
as His personal presence, had a much wider extent),
and He led His sheep out of it ; and called other sheep
also to form them into one flock, saved, set free, and
finding pasture. The gospel afterwards was sent out
into the whole world, in connection with Jerusalem or
Galilee (I refer to its administration by means of the

II.

486 THE BOOKS OF THE BIBLE.

twelve),* and in connection with heaven by means of
Paul. God will, in fact, deal at length with all flesh in
His governmental power.

Isaiah xl. 5. "The glory of Jehovah shall be re-
vealed, and all flesh shall see it together." Here the
mind of the Spirit goes forward to the last days when
Christ shall be revealed. But Jehovah, who was to
bless, is come, and the divine testimony in the wilder-
ness has been borne, even as the blood of the new
covenant has been shed, although Israel, as yet, has not
acknowledged it.

Verse 6. " All flesh " — even the people — " is as grass."
Israel has not yet learned this, but the remnant have
been blessed.

In Isaiah lx vi. 1 6, God pleads " by fire and by his
sword with all flesh." It is the judgment that extends

to all.

Here, in Joel, it is the Spirit poured out upon all
flesh, to manifest the presence of God, and the bless-
ing that rests upon all men, and is no longer confined
to the Jews.

We may compare the warning in Zechariah ii. 13 ;
the millennial song of Christ, Psalm cxlv. 21 : " Let all
flesh bless his holy name for ever and ever ;" the judg-

* As to this mission we have only the general statement of
Mark, that they went everywhere. (Mark xvi. 20.) In verse 15
they are told to go into all the world. In Matthew xxviii. they
are told in Galilee to disciple all nations — all the Gentiles — bnt
this is another mission. As regards the passage in Mark, the
reader will remark that the questioned passage, from verse 9,
begins with Jerusalem and the ascension, as in Luke ; in verse 7,
they are told to go into Galilee, as in Matthew. These are
distinct missions. In point of fact, wherever they went, the
mission to the Gentiles (Gal. ii.) was given up to Paul and
Barnabas, who had already been on it. So far, the Matthew
commission dropped. Mark's is individual, and a question of
salvation; Matthew's is not. Luke's is carried out by the
apostles, as the speeches shew throughout the Acts, only the
Gentile part was given up to Paul.

JOEL. 487

ment of the apostates, Isaiah lxvi. 24 : " They shall be
an abhorring unto all flesh." See also Genesis vi. 12.

In chapter iii. the Spirit develops, with more detail,
the circumstances of the last days — those days, in
which God would bring back the captives of Judah
and Jerusalem. This epoch precedes the time of peace
and blessing, in which the curse shall be entirely taken
away. It is the judgment of the nations, a judgment
necessary for the vindication of the rights of God, with
respect to His oppressed people, and for the manifesta-
tion, in the sight of the nations, of that which He is in
His government of the earth. The ten tribes are not
here in question, nor the general restoration of Israel.
Before the full blessing of His people, God must re-
sume His immediate government of them, in the same
place where He had given it up, again taking possession
of the seat of that government — a seat which He had
chosen Himself. There will He plead in His power
with all the nations that dispute His rights, manifest-
ing Himself in the midst of His people, and acting as
dwelling with them, maintaining their rights as belong-
ing to Himself. Israel is His inheritance. The word
" Jehoshaphat " means " the judgment, or the sceptre,
of Jehovah or Jah." There, in judgment, He pleads
with the nations for His people, whom they had
scattered ; and for His land, which they had parted.

He recounts all the grievances of His people, as done
to Himself. By their means the same evils should be
recompensed in judgment upon the nations that in-
flicted them.

The nations are called upon to prepare for war, they
are all to assemble, they are to wake up, quitting their
peaceful occupations, and come to the valley of Jeho-
shaphat. There Jehovah will sit to judge all the
heathen round about.

And if the Gentiles are to awaken all their mighty

III.

488 THE BOOKS OF THE BIBLE.

men for the day of God, God on His part wi!
His mighty ones to come down. (Ver. 11.)

But, however great the pride of the men of
was, after all, the judgment of God — the sickle
reaping the earth. His press should be full, His

God

for the iniquity was great. In the

distinguished from

tage, the first being the judgment that separates
good from the wicked and vice versa ; the second
execution of vengeance. Here it appears to me

two together present

j udgment, although the symbol of the

the

What multitudes

day should learn the consequences of their contempt of
the word of grace, and of the pride that raised them up
in rebellion against Jehovah of hosts ! All govern-
mental order, its grandeur and its power, should dis-
appear before the judgment of God.

But Jehovah Himself should resume the reins of
government on earth, and cause His voice to be heard
from Jerusalem. The heavens and earth should

His

But if this intervention

was the judgment of the rebellious, He who intervened,
Jehovah, would be the hope of His people — Himself
the strength of the children of Israel. And thus
should they know Him to be Jehovah their God;
dwelling in Zion, His holy mountain. Jerusalem should
>e holy, strangers should no more pass through it, pro-
faning it as their prey. Nor this alone: but there
should be abundant blessing on the land of His people ;
wine should flow down from their mountains, and

milk from

The rivers of Judah should
Fountain should come forth of

Jehovah

and water the valley of Shittim.

. and Zech. xiv. 8.) Egypt and

should be made desolate ; but Judah and Jeru-

em should dwell in everlasting blessing, for Jehovah

(Compare Ezek

Joel. 489

should have cleansed them. We perceive that it is

effectual and sovereign grace.

It will be remarked also, that this prophecy does not
;'0 beyond the blessing of Judah and Jerusalem ; that

the scene of the judgment of the nations refers to the
judgment accomplished in the land of Judea, where
their armies will be assembled — accomplished to put
Jehovah in possession of His throne upon earth ; or
rather, He takes possession of His throne by the execu-
tion of this judgment, and afterwards He bestows
blessing on the people whom, in grace, He has cleansed.
One devastating army is especially pointed out— that
which comes from the north. It appears also that the
desolation of the land, before the intervention of Jeho-
vah, will be very great, so that the people will be a
reproach among the nations ; but woe unto those who
should despise the people of God !

If this army announces the day of Jehovah, Jehovah
Himself will interpose, that it may be in truth His
own ; and, in interposing, He delivers the people
whom He loves.

AMOS.

The prophecy of Amos is one of those that speak of
the moral condition of the people, and especially of
Israel, who, as we have already seen in the historical
books, represents more particularly the people as such ;
while Judah was but as an appanage of the house of
David, although containing always a remnant of the

people.

This prophecy, which does not extend so far down in
the history of Israel as that of Hosea, is less fervent
than the latter ; sin is not pursued with that consum-
ing fire of jealousy and of moral revenge, which
characterises the burning and broken style of the
prophet Hosea. Nothing, doubtless, can be more
decided against evil than Amos ; but, although very
simple, he speaks, as it were, from higher ground. In
Hosea we see the anguish of heart produced by the
Holy Ghost, in a man who could not endure evil in the
people whom he loved as being the people of God;
while in Amos there is more of the calmness of God's
own judgment. There is much less detail with respect

to sin. Certain prominent transgressions of a special

character are pointed out, and the most complete and
absolute judgment is proclaimed. In the outset Jeho-
vah, proclaiming His own rights from the place of His
own throne, roars from Zion and utters His voice from
Jerusalem. Afterwards, quite at the end, the restora-
tion of the house of David and of Israel likewise is
announced. We may remark that, before the judg-
ment of Israel and Judah is declared, that also of the
surrounding nations is pronounced ; and this, on

AMOS, 491

account of their hostile and cruel behaviour to the
people of Israel, and on account of that also which was
essentially cruel in them, and opposed even to the
sentiments of humanity; for God takes cognizance of

all these things*

Syria is to be carried away captive into Assyria.
The means employed

m

Gaza and

Ammon, Moab, pass successively in review ; and,
finally, Judah and Israel. God enters into much more
detail with respect to the sins of His people. He had
indeed specified that which characterised each nation
judged ; but with Israel He goes into detail. We may
here again remark — that which we have seen else-
where — that these judgments of Jehovah fall upon the
nations that are established on the territory promised
to Abraham, and belonging, according to this gift of
God, to the people of Israel. God purges His land of
that which defiles it, and consequently alas ! of Judah
and Israel likewise ; but at the same time asserting and
retaining His own rights, which He will exercise in
grace on Israel's behalf in the last days. We see here
the folly of the hope entertained by the enemies of
the people, in seeking their ruin with the idea of find-
ing their own advantage in it. Doubtless God can
chastise His people, for He must make His own
character manifest ; but the malice of their enemies
brings His judgment upon them also.

With respect to Judah, Jehovah especially points out
their contempt of the law and disobedience of His

commandments.

In Israel the sin specified has a character more in-
dependent of the law (the reason of which is easily
understood, if we consider the condition of that people),
and connected with that departure from the fear of
God, which allows man to give way to the selfishness
of his own heart, and to oppress those whom God re-

I.

402 THE BOOKS OF THE BIBLE.

gards. They sell the righteous for silver, and the poor
for a pair of shoes. They care not for the sufferings of
the poor ; but even at the altar — supposed, at least, to
be that of Jehovah — they lie down upon garments
pledged through poverty, and make merry with the
fines inflicted for transgressions. Nevertheless God
had brought them up out of Egypt, had destroyed
their enemies to put them in possession of their lands,
and had given them the tokens of an especial relation-
ship with Himself, whether by persons set apart for
Himself, or by those whom He had sent as messengers
to them ; but they had caused the former to defile
themselves, and had commanded the latter not to
prophesy in the name of Jehovah. The heart of God
was crushed, as it were, by their sins ; and His judg-
ment should overtake them. The charge of despising
the poor is often repeated in this prophecy (chap. ii. 7 ;
iv. 1 ; v. 11; viii. 6) ; and this in special connection
with Israel.

After having specified each one of the nations that
were found on the territory promised to Abraham, God
addresses Judah and Israel together — the whole family
whom He had brought up from Egypt. These only
had Jehovah known of all the families of the earth ;
therefore would He punish them for their iniquities : a
solemn but very simple principle. If we are in the
place of testimony — of testimony to God — it is need-
ful that this testimony should be in accordance with
the heart and the principles of God — that it should not
falsify His character — that our walk should agree with
our position. And the more immediate this testimony
is, the more jealous will God be with respect to His
glory and our faithfulness. Judgment begins at His
house. If there was evil in the city, it was that Jeho-
vah had interfered in judgment,* Two cannot walk

* Though some take it as moral evil which would lead
Jehovah to interfere — then shall Jehovah do nothing.

amos. 49:

•\

together except they are agreed. Two important
declarations are attached to this principle. On the one

hand, if God intervene and make His great and terrible

voice to be heard, there is a cause : on the other hand,
God would not act without warning His people. He
would do nothing without revealing it to His servants

o o

the prophets. But the lion had roared : should they
not tremble ? Jehovah had spoken ; the prophet could
not be silent. This was the condition of Israel. It is
this latter kingdom that, for the moment, the Spirit of
God particularly addresses. There should be left but
a few little fragments of them, even like the morsels of
a lamb that might be taken out of the lion's mouth
after he had devoured it. Finally, in speaking here of
Israel, Jehovah specifies their idolatrous altars, and
declares that all the glory of the people shall perish.
We may again remark, here, the way in which the
kingdom of Israel is taken for the whole people,
although Judah is spoken of and judged in its turn.
(See vers. 9, 12-14.)

With the exception of the first two chapters, which
go together, each chapter in Amos is a distinct prophecy.

Chapter iv. presents the oppression of the poor, and
the worship which the children of Israel rendered at
will in the places they had chosen. God also would
act as He saw fit. He had indeed already done so ;
nevertheless they had not retui ned unto Him. He had
repeated His chastisements in the most significant
manner, but in vain. Therefore He calls on Israel to
prepare to meet Himself.

Chapter v. After having deplored the ruin of Israel,
He contrasts the places of their false worship with
Jehovah, the Creator, and exhorts them to come unto
Him and live. But Israel put off the thought of the
evil day. Evil had the upper hand. The wise man
kept silence, for it was an evil day. Nevertheless the
Spirit calls to repentance. It might be that Jehovah

II.-V.

494 THE BOOKS OF THE BIBLE.

would have compassion on the affliction of Joseph.
Yet there were those in the midst of all this iniquity
who professed to desire the day of Jehovah. The
prophet tells them that it should be a day of terror and
of judgment, of darkness and not of light. They
should fall from one disaster into another. Jehovah
took no pleasure in their offerings and sacrifices ; He
could not bear with their solemn feasts ; He desired
judgment and righteousness. But the people had been
the same from the beginning : it was not Himself that

o o

they worshipped in the wilderness, but their Moloch
and their Remphan, which they had made to them-
selves ; and they should be carried away captive,
beyond even the land that was now the object of their
dread. This last appeal of the prophet involves deeply
important instruction. The evil principle which was
their ruin had been amongst them from the beginning ;
the interposition of God's power had checked it, and
had turned aside its effect ; but there it was, and with
the decline of faith and godliness, when human in-
terests no longer restrained it, the same evil had
reappeared. The calves of Dan and Bethel were but a
renewal of the calf they made in the wilderness. The
people of Israel shewed themselves in their true
character, notwithstanding all the long-suffering of
God ; and the judgment dates from the first act that
displayed what they had in their heart. Here again
we see all Israel looked at morally as one, when the
ten tribes are spoken of. But this is made evident in
a clear and striking manner by the whole prophecy.

Chapter vi. dwells upon the false confidence that
deceived the heads of Israel. A similar judgment to
that of Calneh and Hamath might fall upon Israel.
Their chief men gave themselves up to luxury, as
though all were prosperity. They had no sense of the
affliction of Joseph. They should be the first to go
into captivity. Jehovah would give up Israel to

amos. 495

in

desolation. He would abhor the excellency of Jac
For they trusted in that which was but vanity—
their golden calf. But He whom they despised would
raise up an enemy that should afflict them from
Hamath to the borders of Egypt.

Chapter vii. God had long waited patiently. More

He had been on the point of giving Israel up

to judgment.

that

Ch

(an intercession, indeed, that owed its efficacy

His sufferings; see Psalm xviii.)

scourge.

ment

with the measuring-line in His hand, and nothing

Him aside. With the house of Jehu

should fall.

place. It may

be that the preceding judgments apply to the
of the family of Jeroboam, the son of Nebat ; and to
that of the family of Ahab. Israel had been raised up
again after each of those events, but not so after the
house of Jehu had fallen.

A prophecy like this was out of place in the king's
chapel. A religion, arranged by the policy of man
without the fear of God, cannot endure the testimony
of truth. Bethel was the house of the kingdom. The

priest

away to Judah.

Let the prophet go

and

truth might be proclaimed ; but this was not the place
for such unpalatable truths. The king was the ruler
in all religious matters : man was master. But Jehovah
does not renounce His own rights. Amos was neither
a prophet nor the son of a prophet. He had not this
function from man, nor from the desire of his own
heart. Jehovah, in His sovereign will, had appointed
him, and his word was the word of Jehovah. The priest,
who opposed it, should suffer the consequences of his
rashness, and Israel should surely go into captivity.
Chapter viii. renews the declaration, that the end of

VI.-VIIT.

496 THE BOOKS OP THE BIBLE.

Israel was come on account of their iniquity. God
would no longer pass it over. The prophet announces
likewise the distress the people should come into from
being deprived of all guidance from Jehovah. They
who trusted in the vanities that Israel had set up for
themselves should fall, and never rise again.

Chapter ix. presents Jehovah Himself as directing
the judgment in such a manner that Israel should in no
wise escape it, God treating them as He would the
nations that were strangers to Him, as the Philistines
or the Syrians, whom, in His providence, He had
brought from other lands. Nevertheless God did not
forget Israel. He executed the judgment Himself, so
that, while Israel should be sifted among all the
nations, not one grain should be lost. The wicked who
did not believe in the judgment should be overtaken

by it.

In that day (that is, in the day of Jehovah's final

judgment) He would not raise up the tabernacle of
Jeroboams and of Jehus, although He had given them
a place for a time during His long-suffering govern-
ment ; but (fulfilling His own purposes of grace) He
would raise up the tabernacle of David His elect, and
rebuild it in its glory. He would raise it entirely from
its ruins, that His seed might possess the remnant of
Edom and of all the heathen that are brought to know
the name of Jehovah* At that time Jehovah would

* This passage is quoted by the apostle James in Acts xv.
Here (in Amos) it is quite clear that it applies to the last days,
and it has sometimes been attempted to apply it to the same
period in Acts also, laying stress on the words, "After this."

am

the meaning of the apostle's argument. He quotes
this passage for one expression alone, without dwelling on the
remainder; and this is the reason, I doubt not, that he is
satisfied with the translation of the Septuagint. This expression
is, "All the Gentiles upon whom my name is called." The
question was, whether Gentiles could be received without be-

amos. 497

also bring Israel back from their captivity, and re-
establish them in full blessing. They should enjoy the
fruits of their land. Jehovah would plant His people
upon their land, and they should be no more pulled up.
It was the land which He Himself had given them.

Thus we find, in the prophet Amos, the judgment of
the kingdom of Israel ; but this judgment applied to
the whole of Israel as a nation, and their assured
restoration, in connection with the re-establishment of
the house of David in the last days — a re-establish-
ment accomplished by God, which nothing should
again overthrow. He would plant them, and none
should pluck them up : a testimony which assuredly
has never been fulfilled, and as assuredly will be;
Israel shall be in their own land and never again
removed.

In general, then, this prophet sets before us, not
great public events in the government of God, but the
ways of God with His people, in view of their moral
condition; the ten tribes, or the kingdom of Israel,
being looked at as representing all Israel as a respon-
sible nation, the link of their condition at that time
with their original position (when, through the grace
and power of Jehovah, they had come up out of
Egypt), being the golden calves of Sinai and of Bethel

The prophecy closes, as we have seen, with the re-
establishment in blessing of the whole people, under
the house of David, according to the sovereign grace
of God who changes not. It should be, for the whole
nation, the sure mercies of David.

coming Jews. After having affirmed this principle, he shews
that the prophets agreed with his declaration. He does not
speak at all of the fulfilment of the prophecy ; he only shews
that the prophets sanction the principle, that Gentiles should
bear the name of Jehovah — "All the Gentiles upon whom my
name is called." There would then be such. God knew all
His works from the beginning of the world, whatever might be
the time of their manifestation.

VOL, XL IX, K K

OBADIAH.

Edom is frequently spoken of in the prophets. This
people, who, as well as Jacob, were descended from
Isaac, had an inveterate hatred to the posterity of the
younger son who were favoured as the people of Jeho-
vah. Psalm cxxxvii. tells of this hatred in the seventh
verse. In Psalm lxxxiii. Edom forms a part of the
last confederacy against Jerusalem, the object of which
was to cut off the name of Israel from the earth.
Ezekiel xxxv. dwells upon this perpetual hatred, shewn
from the first in the refusal to give them a passage
through the land, and upon the desire of Edom to
possess the land of Israel. Our prophet enlarges upon
the details of the manifestation of this hatred, which
burst forth when Jerusalem was taken. It is possible
that there was something of this sort when Jerusalem
was taken by Nebuchadnezzar. Edom is united with
Babylon in Psalm cxxxvii. as the inveterate enemy of
Jerusalem.

But it is evident that the prophecy extends to other
events. Jerusalem shall again be attacked by these
Gentiles, who seek to satiate their hatred to the city of
Jehovah, and to gratify their ambitious purposes.
Edom plays a sorrowful part on this occasion, and its
judgment is proportioned to its sin. The nation is
entirely cut off. When the rest of the world rejoice,
the desolation of Edom shall be complete. Edom had
purposed to take advantage of the attack of the nations
upon Jerusalem, to possess itself of the land, and had
united with them to take part in the attack, by lying

in wait — as was natural to a people whose habits were

OBADIAH. 409

those of the Arab tribes — to cut off the retreat of the
fugitives, laying hands, when possible, on their sub-
stance, and giving them up also to their enemies. The
men of Edom knew not that the day of Jehovah was
upon all the nations, and that this conduct would but
bring down an especial curse on their own heads.
Their judgment is thus described : God takes away their
wisdom, their pride deceives them, their strength fails
them, in order that they may be entirely cut off. We
have seen them joining the last confederacy against
Jerusalem, and taking part in the destruction of that
city. But it appears that their confederates deceive
them (verse 7) ; and Edom, thus ill-treated by former
allies, becomes " small among the heathen." (Vers. 1, 2.)
The nations are the first instruments of Jehovah's
vengeance. But another and yet more terrible event is
linked with the name of Edom, or Idumea, and is the
occasion of Jehovah's judgment falling upon that
people. It is in Edom that the armies of the nations
will be assembled in the last days. We have the
account of this in Isaiah xxxiv. and lxiii. See Isaiah
xxxiv. 5, 6, the rest of the chapter displaying the
judgment of desolation in the strongest possible
language. Isaiah lxiii. shews us Jehovah Himself re-
turning from the judgment, having trodden the wine-
press alone. Of the peoples there were none with
Him.

Finally, Israel itself shall be an instrument in the
hand of Jehovah for the judgment of Esau. (Obad. 18.)
The destruction in Isaiah relates especially to the
armies of the nations, which, in their movements, find
themselves assembled in Edom. The part which Israel
takes in the judgment is on the people in general ; and,
I suppose, afterwards, when Christ is at their head as
the Messiah (compare vers. 17, 18) ; and Isaiah xi. 14
xppears to confirm this view of the passage. At all
events it takes place after Israel's blessing.

500 THE BOOKS OF THE BIBLE.

That none shall be left of Edom is also declared in
Ohadiah 5, 6, 9, 18 ; Jeremiah xlix. 9, 10-22 ; and it
will be observed that there is no restoration of a rem-
nant, as in the case of Elam and others. (Jer. xlix. 39.)
A part of the latter prophecy establishes the same
facts as that of Obadiah, in nearly the same words.
The same judgment is pronounced in Ezekiel xxxv.,
and in Isaiah xxxiv., already quoted. We see in these
chapters, as well as in Isaiah lxiii., that it is the con-
troversy of Jerusalem, that Jehovah pleads with Edom.
(Ezek. xxxv. 12 ; Isaiah xxxiv. 8 ; lxiii. 4.) In these
passages Jehovah does not forget His thoughts of love
towards Zion and His people.

He closes the prophecy of Obadiah with the testi-
mony of the effect of His call to repentance, of His
unchangeable faithfulness to His promises and un-
wearying love. Power and might against those for-
midable enemies should be given to Israel, who should
in peace possess the territory which their enemies had
invaded. Deliverance should be on Mount Zion ; from
thence Mount Esau should be judged, and the kingdom
should be Jehovah's.

As corrupt power had been judged in Babylon, so in
Edom hatred to the people of God,

JONAH.

The prophet Jonah gives us the opportunity of apply-
ing his history to many sentiments that arise in the
human heart in all ages. His personal history — the
history of a man who was upright in the main, but
who had not courage to follow out the will of God
boldly — is so intermingled with his prophecy, as to
make this individual application easy and natural.
Nevertheless the history of Jonah is that of one who
bears testimony on the part of God, rather than that
of a believer in his ordinary life. It is the history of
the human heart, when the testimony of God towards
the world has been committed to it, and that of the
sovereign and governmental dealings of God in connec-
tion with the workings of that heart. It is on this
account that we find in the history of Jonah a picture
*)f the history of the Jews in this respect, and even in
some respects of that of the Messiah ; only that the
latter entered into it in grace, and was always perfect
in it. I shall point out the leading features which the
Spirit of God has been pleased to develope in this
narrative, deeply interesting as it is in this aspect.

It is evident that in this prophecy the prophetic
events are but the occasion, and, as it were, the frame
of the great principles that flow from them ; or rather
the prophetic event. For the prophecy is confined to
the threat of the destruction of Nineveh in forty days
a threat whose accomplishment was averted by the
repentance of that city. Jonah's history forms the
chief portion of the book.

Nineveh — which represents the world in its natural

502 THE BOOKS OF THE BIBLE.

greatness, full of pride and iniquity, regardless of God
and of His authority — had deserved the righteous
judgment of God. This is the occasion of all the
development of God's dealings that we find in this
book. Jonah is called to announce this judgment.
The wretched tendency of the nature of man, to whom
the testimony of God is committed, is to invest himself
with the importance of the message with which he is
charged. That God may so invest him in His grace
we see in the history of that grace ; that the man who
bears the message should do so is but pride and vanity.
The result with such is, that they cannot bear with
the grace that God exhibits towards others, nor witl

]

any communication of His mind or nature through any
other means than their own, even although it should
be in grace. It is they who must do the thing them-
selves ; it is they who must have the glory of it ; and
thus all their thoughts of God are limited to their own
point of view — to the portion committed to them of

God's message. Compare that which we have seen in

the case of Moses and of Elijah, those eminent servants
of God. The sense of that supremacy in God which
can pardon is too much for the heart; it cannot be
borne. The self-renunciation that seeks only to do
the will of God, be it what it may, leaves God all His
glory ; and, if He glorifies Himself by shewing grace,
can bless Him for it most heartily. Without this we
shall like to wield the sword of His vengeance — a
thing more in harmony, alas ! with our natural hearts,
and more adapted to increase our own importance.

"Wilt thou that we command fire to come down
from heaven, as Elias did V is the natural expression
of the heart. For vengeance is the manifestation of
power. Grace leaves sinful man to enjoy mercy — will
not bring in power, but spares those against whom
power might have been exercised. On the other hand,
it is God alone who can shew grace.

JONAH. 503

The threat of vengeance is connected in the mind
with the man who has received authority to announce
it. The message and the messenger are both feared.
A pardoned man is at the time more occupied with
his own joy, and with Him that pardoned, than with
the messenger of pardon. Moreover, when grace is
shewn, it connects itself with the alarm inspired by
the threatened judgment. And if the messenger be not
himself imbued with the spirit of love, he feels himself
in the presence of a God who is above his thoughts ;
and he is afraid of Him, because he does not know
Him. He fears also for his own importance, if this
God should be more gracious than the narrowness of
his heart would desire and the message committed to
him expressed.

Such was the case with Jonah, although he feared
God.

He flees from the presence of Jehovah, feeling that
he cannot reckon upon Him to satisfy the little
exigencies of his contracted heart. (Compare chap. i.
3 ; iv. 2.)

God is felt to be above the desires of man's heart.
On the other hand, the truth of God pleases us when
we can invest ourselves with it for our own importance.
Thus it was with Israel.

Israel were the depositary of God's testimony in the
world, and gloried in it as clothing themselves with
honour, and Israel could not bear with the exercise of
grace to the Gentiles. It was by their opposition to
this that the Jews filled up the measure of their
iniquity to bring the wrath of God upon them. (Com-
pare Isaiah xliii. 10 ; 1 Thess. ii. 16.)

Two principles, then, on which in fact the testimony
of God may be rendered, are unfolded in this prophecy.
First of all, man is called to render this testimony as a
mark of faithfulness to God, for which he is responsible.
This is the position in which we have already seen that

L

504 THE BOOKS OF THE BIBLE.

Israel was placed. Their whole history is before us in
confirmation of this thought. Blessed by God with
nearness to Himself, Israel should have been a witness
to the whole world of what the only true God was.
But, wholly incapable of apprehending His grace to-
wards the Gentiles (although the house of Jehovah
was at all times the house of prayer for all nations),
Israel failed even in maintaining their own faithful-
ness, and consequently therefore in that which was the
only means of makin_
stand the true character of God. Instead therefore of
being made a blessing to others, they only involved
them in the divine judgments that were to fall upon
themselves. This is the picture which Jonah sets
before us in his own history at his first receiving the
message of God. The same thing will take place at
the end of the age, Israel, unfaithful to God amid the
billows of this world, insensible through their blind
unbelief to the judgment which is ready to swallow
them up, will drag into the results of their own sin all
the other nations ; and then the intervention of God
will bring the latter also to acknowledge His power

and His glory.

as here remark, that the principle we are speak

of

whom God in His
committed a testimony, do not employ this

testimony in behalf of others according to the g

they will soon become unfaithful in
their own walk before God. If they truly acknow-
ledged God, they would feel bound to make known
His name, to impart this blessing to others. If they
do not own His glory and His grace, they will

be unable to maintain their own walk
Him. God, who is full of grace, being our
strength, it cannot be otherwise.

The first picture, then, that is set before us is that of
a man called to be God's witness in the midst of a

JONAH. 505

proud and corrupt world, which follows its own will,
without regarding the authority or the holiness of

God. But this man is not sufficiently near to God to
enter into the spirit of His holy and loving ways ; and
therefore, knowing that He is gracious, shrinks from
the task of representing such a God before the world.
To invest himself with God's name for his own honour,
Jonah, the Jew, would not refuse. But to bear the
burden necessary to the maintenance of the testimony
of such a God, so gracious, so long-suffering, as well as

holy, this was too hard a thing for the proud and
impatient heart of a man who desired to have his own
will carried out in judgment, if the others would not
obey it in holiness.

Observe, that although Jonah ought to have lifted

up his voice against Nineveh, it is from the presence of
Jehovah he fled, not from the carnal opposition of the
city. Christ, our blessed Lord, is the only One who
accomplished the task of which we speak. He is the
faithful witness. We may compare Psalm xl., in which
He speaks of the manner in which He undertook and
accomplished it — He who dwelt in a glory that placed
Him so entirely above such a position, that sovereign
grace alone could bring Him down into it — a glory
however which alone made Him capable of undertaking
and accomplishing it, in spite of all the difficulties
which the enmity of man put in His way. And great
as His glory was, He accomplished the undertaken
task of service as a duty in the humility of obedience,
and that even unto death. See in Psalm xl. 1, 2 how
far He went, and how — sheltering Himself from
nothing — He puts His trust in God. He becomes man
to accomplish this task. (Vers. 6-8.) He performs it
faithfully (vers. 9, 10), not concealing the truth and
righteousness of Jehovah from the congregation of
Israel. In verse 11 and following verses, under the
deep pressure of the position He was in from man's

I.

506 THE BOOKS OF THE BIBLE.

iniquity and His taking up the cause of His people,
He commits Himself to the tender mercies of Jehovah,
praying (after having rendered testimony with a per-

fect patience) for judgment on His enemies, the enemies

of God's testimony. For it is the time, under the
Jewish economy, of judgment.

We have seen that the judgments which fall upon the
unfaithful witness, being at length acknowledged by
himself, are the means through which the name of
Jehovah becomes known and worshipped among the
Gentiles. Here begins the second picture of the testi-
mony — the complete and entire rejection of the witness
considered as the depositary of the first message. He
undergoes the judgment of God, and is cast out of His
presence into the depths of hades.

This is the just lot of Israel, unfaithful to the testi-
mony of God, and incapable of rendering it. Christ, in
His infinite grace, came down into this place, being
rejected because He was faithful. We most distinctly
see the spirit of the remnant of Israel in Jonah's prayer.
Verses 7-9 of chapter ii. prove it most clearly.

In fact the remnant of Israel, although upright by
grace, are but flesh ; the testimony is committed to
them, and they fail. The flesh being without strength,
sentence of death must pass on all that is of man. He
is but vanity ; and if he goes down into death, who can
raise him up ? Who can make a dead man the witness
of God ?

But, blessed be God ! Christ went down into death ;
and, as Jonah was three days and three nights in the
belly of the fish, so also the Son of man went down
into the heart of the earth for the same period of
time. But who could prevent His rising again ? It
was death here that was without strength, and not
man. Death combated with One who had the power
of life; and whether we consider the power of God,
from whom Christ had merited resurrection, or the

JONAH. 507

Person of the faithful witness Himself, it was not
possible that He could be holden in the bands of Sheol.
He is not only the faithful witness, but the firstborn
from the dead.

And now the second testimony begins. All that
Israel could have been, all that belonged to man as
responsible in himself, as far as testimony was con-
cerned, has failed for ever. Christ Himself, the faithful
One, has been rejected. Israel, consequently, as the
vessel of Gods testimony in the flesh, is set aside. It
is the risen One only, who can now bear testimony;
and, we may add, bear it even to Israel, who is now
become the object of mercy, instead of becoming the
vessel of promise and of testimony. But this makes
God return, so to speak, into His own character of
lovingkindness. If Israel cannot, as a righteous one,,
be the vessel of the testimony of righteousness (and
even, as a sinner, has rejected it), God returns to His
own gracious character, as a faithful Creator; from
which, moreover, in the depth of His own being, He
never departed, although He put man to the proof, by m
bringing him into relationship with Himself, under
every possible advantage, to see whether he could be
a witness of righteousness — of God on the earth.
Jonah knew at heart that there was grace in God.
Assuredly he and his nation had experienced it. But
in this case, unless righteousness were apart from
mercy, so that he who stood as witness of this right-
eousness might be honoured — unless it were vindictive,
so that he as its witness might be exalted — he would
have nothing to do with it. Thenceforward he became
incapable of it. For, in truth, God was gracious ; and
such a witness of Him as Jonah would have had was
impossible — would not have been true.

It is on this account that grace (that is, the revela-
tion of grace) is identified with mercy towards the
Gentiles. Is He the God of the Jews only ? Nay,

li., III.

508 THE BOOKS OF THE BIBLE.

verily, but of the Gentiles also. And the casting-off of
the Jews, as Jews, becomes the reconciling of the
world. The same Lord is rich unto all that call upon
Him, that the Gentiles may glorify God for His
mercy.*

This is God's controversy with Jonah at the end. He
would refuse God the right of shewing mercy to His
helpless creatures, and insist upon His rigorous execu-
tion of the sentience upon the Gentile world without
even leaving space for repentance. God answers him,
not at first by unfolding the counsels of His grace, but

by appealing to the rights of His sovereign goodness,

to His nature, to His own character. Nineveh has
hearkened to God. Now, if God threatens, it is in
order that man may turn from his iniquity and be
spared. Why else should He warn the sinner ? Why
not leave him to ripen unwarned for judgment ? But
these are not the ways of God.

And we may remark here that, in the case of
Nineveh, it is not faith in Jehovah, as in the case of
the terrified mariners. The effect of the dreadful
troubles that will fall upon Israel in the last days, as
judgment upon the unfaithful witness of Jehovah, will
be to make this God of judgment known, and to cause
the great name of Jehovah to be glorified in all the
earth. (Chap. i. 14, 16.) With respect to the last days,
we have seen that this is the testimony of all the

prophets,*) - as well as that of the Psalms.j

Here it is simply God. The inhabitants of Nineveh

* Hence, also, we may add, it is connected with resurrection
in its accomplishment. This indeed, has a deeper cause — the
state of man by nature ; but this was brought out, in dispen-
sation, by the failure of the Jews in connection with Christ after
the flesh.

t See Isaiah lxvi. ; Ezekiel xxxvi. 36 ; xxxvii. 28 ; xxxix.
7, 22 ; Zechariah ii. 11 ; xiv. ; and a multitude of other passages.

X See Psalm ix. 15, 16; Ixxxiii. 18; and all the Psalms at the
end of the book.

JONAH. 509

believed God. It is the effect of the word of God on
their conscience. They confess, and turn away from
their sin. They acknowledge the judgment of God to
be just and His word true ; and God pardons them and
does not execute His judgment. Moreover, this is in
accordance with His ways as revealed by Jeremiah.

The God of grace has compassion on the works of
His hands, when they humble themselves before Him
and tremble at the hearing of His righteous judgments.
But Jonah, instead of caring for them, thinks only of
his own reputation a# a prophet. Wretched heart of
man, so unable to rise up to the goodness of God ! If
Jonah had been nearer to uod, ne would have known
that this was truly the God whom he proclaimed, whom
he had learnt to love by knowing Him. He would have
been able to say, " Now, indeed, the Ninevites know
the God whose ttstimony I gloried in bearing, and
they will be happy '* But Jonah thought only of him-
self ; and the horria selfishness of his heart hides from
him the God of grace, faithful to His love for His
helpless creatures. Chapter iv. 2 exhibits the spirit of

Jonah in all its deformity. The grace of God is in-

supportable to the pride of man. His justice is all
very well : man can invest himself with it for his own
glory; for man loves vengeance which is allied with
the power that executes it. God must proclaim His
justice. He does not save in sin. He makes man
know his sin, in order to reconcile him to Himself, in
order that his restoration may be real — may be that of
his heart and of his conscience with God. But it is to
make himself known in pardoning him.

But God is above all the wretched evil of man, and
He treats even Jonah with kindness, yeb making him
feel, at the same time, that He will not renounce His
grace, His nature, to satisfy the frowardness of mans
heart. He relieves the suffering of Jonah, disappointed
at the non-fulfilment of his words ; and the selfishness

III., IV,

510 THE BOOKS OF THE BIBLE.

of Jonah's heart delights in this relief. He almost for-
gets the vengeance he had desired, in his satisfaction at
being sheltered from the burning heat of the sun.
Having gone out of Nineveh, and seated himself apart
that he might see what would become of this city
whose repentance vexed his evil heart, he rejoiced, in
the midst of his anger, at the gourd which God pre-
pared for him. But what a testimony to the utter
iniquity of the flesh ! The repentance of the sinner,
his return to God, irritates the heart. It is really this ;
for the city is spared on account of its repentance.
Will God smite one who returns to Him in humiliation
for his sins ? He who does not know the heart of man
could not understand the application of such a word as
" Charity rejoiceth not in iniquity." We see it here in
the case of a prophet. There is the same thing — having
also the same application, and the same patient grace
on God's part — in the case of the elder brother in the
parable of the prodigal son. But if man is content
with that which relieves his own distress, and is even
angry in his selfishness when that which relieved him
is destroyed, shall not God spare the works of His hand

and have compassion on that which, in His goodness,

He has created ? Assuredly He will not listen to the
man who would silence His kindness towards those
who need it. Most touching and beautiful is the last
verse of this book, in which God displays this force,
this supreme necessity, of His love ; which (although
the threatenings of His justice are heard, and must
needs be heard and even executed if man continues in
rebellion) abides in the repose of that perfect goodness
which nothing can alter, and which seizes the oppor-
tunity of displaying itself, whenever man allows Him,
so to speak, to bless him — the repose of a perfection
that nothing can escape, that observes everything, in
order to act according to its own undisturbed nature
the repose of God Himself, essential to His perfec-

JONAH. 511

tion, on which depends all our blessing and all our

peace.

It is well to remark here, that the subject of this
book is not the judgment of the secrets of all hearts in

government

men

moreover

all the prophets. We may observe, also, that God
reveals Himself in this book as God the Creator
Elohim. We know that even the creatures still groan
under the effects of our sin ; and they share also the
kindness and the compassions of God. His tender
mercies are over them. Not a sparrow falls to the
ground without Him. The day will come when the
curse shall be removed, and they shall enjoy the liberty
of the glory of the children of God, set free from
bondage and corruption. If God becomes our Father,
He takes also the character of Jehovah, who will

dge Israel, and

His promise

His purposes with respect to them in spite of the
whole world. He never ceases to be the Creator God.
He does not lay aside one of His characters in order
to assume another, any more than He confounds them
together ; for they reveal ms nature, and what He is.
It is sweet, after all, to see Jonah's docility in the

God,
book, in which the Spirit uses him

God

testimony, and (in contrast with the prophet, who
honestly confesses all his faults) the kindness of God,
to which Jonah could not elevate himself, and to
which he could not submit.

We may remark, that the case of Jonah is used in
the New Testament in two ways, which must not be
confounded together : as a testimony in the world, by
the word of God — a service with which the Lord

the fish

His own : and afterwards as in the belly

the Lord as a fig

IV,

512 THE BOOKS OF THE BIBLE.

of the time during which He lay in the grave. Jonah,
by his preaching, was a sign to the Ninevites, even as
the Lord was to the Jews, harder of hearing and of
heart than those pagans who were afar from God.
Jonah was also (in that which happened to him in
consequence of his refusal to bear testimony) a type of
that which befell Jesus when He bore the penalty of
the people's sin, and when, being raised from the dead,
He became the testimony of grace, and at the same
time the occasion of judgment to those who had
rejected Him. We have seen in his history that
Jonah is a remarkable moral figure of Israel — at least
of Israel's conduct.

MICAH

The prophecy of Micah is of the same date, and, up to
a certain point, has the same character as that of
Isaiah. That is to say, it treats especially of the
introduction of the Messiah into the scene of the
development of Gods dealings towards Israel, and
even speaks particularly of His presence in connection
with the attack of the Assyrian. This prophecy has
nevertheless its own peculiar character ; it enters, like
those of Hosea and Amos, into the moral condition of
the people, and connects the judgment of the world at
large with the condition of the Jews, as we have had
it typically brought before us in Jonah. Samaria
also is in part the subject of this prophecy, so that its
application extends to all Israel.

The Lord speaks in this book from His temple, and
addresses all the peoples — the whole earth. That is to
say, He takes His place upon His earthly throne to
judge the whole earth, in testimony against all the
nations. But He comes from on high, coming forth
out of His place to tread upon the high places of the
earth. And all that is lifted up shall be molten under
Him, and all that is abased shall be as wax before the
fire. And wherefore this intervention in judgment ?
Why does He not leave the nations still to walk in
their own ways, afar from Him, in long-sufferance to
their folly ? It is because His own people, the witness
for His name upon the earth, are in transgression
against Him — have given themselves up to the service
of other gods, or to iniquity. There is no longer any
testimony of God in the earth, except indeed it be a

VOL, II.

LL

514 THE ROOKS OF THE BIBLE.

false testimony ; and God must therefore render it to
Himself. All the sins of the nations then come into
remembrance before Him, and spread themselves out
before eyes that cannot endure them. He leaves His
people to the consequences of their sin, so that they
fall under the power of their enemies, whose pride on
this account rises to such a height that it brings down
the judgment of God, who intervenes to deliver the
remnant whom He loves and to take His place of
righteous Ruler over all the nations.

We have already seen, more than once, that the
Assyrian plays the principal part in these closing-
scenes of the ways of God upon the earth. We again
find him here as the rod of God — a prominent subject
in the prophecy of Micah.

Chapter i. 6-8. The iniquity of Samaria, and her

graven images are the cause of the terrible scourge,

according to the just judgment of God ; and the waves
of this flood reach even to Judah.

It will be remarked here, that the events which
took place in the days of the prophet who speaks,
having the same moral character as the definitive
judgment of the last days, are used to introduce the
grand action of that judgment, while also as a warning
to the people for the time then present. We have
already seen this, more than once, in the prophets.

Shalmaneser and Sennacherib are doubtless in view
here ; but they are only the occasion of the prophecy,
looked at in its full extent. The Assyrian comes up
to the gates of Jerusalem. His progress is described
in verses 11-1G, as in Isaiah, only that the description
is more intermingled with the causes of the judgment
upon the different cities that he attacks than it is in
Isaiah, who enumerates them rather as the stages of
his march.

In chapter ii. the prophet points out the moral
causes of the judgment of God — violence and shame-

MICAH. 515

less oppression. They formed plans of violence to
gratify their covetousness, and Jehovah formed also
plans of judgment upon them. (Vers. 1-5.) They
refused the word of testimony. It shall be taken
from them accompanied by this terrible judgment,
that the Spirit of error and drunkenness should be
prophecy for them.* They rose up as an enemy:
their wickedness spared neither women nor children.
(Vers. 8, 9.) Jehovah calls on all who have ears to
hear, to arise and separate themselves from all this
iniquity. A state of things like this could not be the
rest of God's people. How could the saints of Jehovah
rest amid pollution ? (Vers. 10, 11.) Nevertheless
Jehovah in no wise renounced His settled purpose of
blessing with respect to Israel. He would gather
them all together, the numerous flock of His pro-
tection. The breaker, He who would clear the way
and overthrow every obstacle, should go before them.
They should go forth from the place of their captivity.
Their king should pass on before them, and Jehovah
at their head. (Vers. 12, 13.)

Chapter iii. The prophet again denounces the
heads and princes of Jacob. They should cry unto
Jehovah. But He would not hear them. No prophet
should enlighten them with the light of His word.

The seers should be confounded ; there should be no
answer from God. (Vers. 1-7.) It was not thus with
the prophet, full of power by the Spirit of Jehovah to
declare unto Jacob his transgression and unto Israel
his sin. (Ver. 8.) This he does by again denouncing

* Verse 6 is exceedingly obscure. I doubt that the end of the
English is correct. 'Take shame' is to be ashamed : Jlto/J 3D 1

has hardly this sense. It is literally. Prophesy (Drop) not.
They prophesy. They shall not prophesy to them ; it shall not
depart shame (literally shames). That is, I suppose, Shame
shall not depart. Chapter iii. 7 explains it perhaps,

L-IIL

516 THE BOOKS OF THE BIBLE.

the chiefs among the people who judged for reward,
and the prophets who divined for money, while they
claimed the privilege of Jehovah's presence, granted
indeed exclusively to this people. Nothing can be
more offensive to Jehovah than that those who have
the name of His people should clothe themselves with
the privilege of His presence, and use this pretension
to honour self and justify evil, or maintain a divine
claim in spite of it. Therefore should Zion be plowed
as a field, and the mountains, now ornamented with
palaces, should be made like the heights of a forest.
(Vers. 9-12.)

Chapter iv. But again the prophet, in the spirit of
Isaiah, concludes his denunciations of sin, and his
prophecies of judgment and desolation, by announcing
the full re-establishment of blessing and glory in Zion.
The Spirit repeats (there was no room for change) the
declaration of the glory of Zion in the last days, given
in Isaiah ii. But, the prophecy being much less
developed, it connects this declaration immediately
with the events of the last days. Israel should dwell
in perfect peace, consequent on God's rebuking the
strong nations and judging among the peoples (vers.
3, 4) ; and Jehovah is exalted amongst them. Each
nation, say they, will boast of its God : but Jehovah is
our God for ever and ever. Jehovah is the glory of
His people. In that day Jehovah will accept the
remnant of His people ; He will assemble the poor,
feeble, halting Jacob, and reunite that which He had
scattered and afflicted. It should be the remnant of
His desire ; that which He had cast off should be a
.strong nation. Jehovah Himself would reign over
them in Zion for ever.

Nevertheless, though the prophecy be less developed,
the order qf tbp sv$rit$ through which the people had
to pass is brought out only ao much the clearer by the

shortness of the prophecy, which is thus a key to the

MIC AH. 517

more lengthened developments of Isaiah. The prophet
announces that " the first dominion," the kingdom of
David and Solomon, shall return to Jerusalem : and
with this statement the direct announcement of the
millennial state of blessedness closes. But, meanwhile,
the royalty with which the glory of Jerusalem was
connected had to be set aside (ver. 9) : a double judg-
ment on Jerusalem connected itself with this. The
daughter of Jerusalem must go to Babylon, and there
be delivered and redeemed from the hand of her
enemies, by the power of God. She was to be their
captive, far away from Zion. That is, the captivity of
Jerusalem amidst the Gentile monarchies is announced.
It was while in this condition deliverance would be
granted to her. But another event was to characterise
these last days of her history. Many nations should be
assembled against her, seeking to profane her and to
gaze insultingly upon her (this is the attack made upon
Jerusalem when Jehovah was dealing with her in her
own place) ; but they who came up against her knew
not the thoughts of Jehovah. He had gathered them
together as sheaves into the threshing-floor. The
daughter of Zion should trample on them and beat
them in pieces, and consecrate their spoils unto Jeho-
vah, who in that day will magnify His name of the
God of the whole earth. (Compare Isaiah xvii. 12-14 ;
and Zech. adv. 2 ; xii. 2, 3 ; Psalm Ixxxiii.)

Chapter v. But there was something more definite
still to be declared; the principal enemy of the last
days was to be pointed out, and this in special connec-
tion with another and fatal sin of Jerusalem and her
people. The Messiah and His rejection are introduced
The daughter of troops gathers herself in troops to
besiege Jerusalem — the Assyrian army. (See ver. 5.)
But here it is quite a different thing from the attack of
Sennacherib. Judah had now plunged much deeper
into sin and rebellion. The true Judge of Israel

IV., v.

518 THE BOOKS Of THE BIBL&

should be smitten with a rod upon the cheek. The
Christ should be mocked and beaten.

Verse 2 describes Him in a striking manner. It was
on this verse that the scribes and chief priests rested,
when they certified Herod that Christ should be born
in Bethlehem. It represents Him as being born at
Bethlehem, and at the same time as eternal, and as the
true Ruler in Israel.

The second verse is in parenthesis. It declares the
birthplace, whence He that should rule over Israel for
Jehovah should go forth ; and, at the same time, it
reveals the eternal glory of His Person.

Verse 3 is connected with verse 1, and exhibits the
consequences of the sin there pointed out. Israel, and
more especially Judah, is given up, yet only for a
season, the period of which is designated in a re-
markable and instructive manner — until she which
travaileth hath brought forth. Israel (exercised,
travailing, long preferring to stand on the footing of
Hagar rather than on that of Sarah) must pass through
all the afflictions, the anguish, the judgments, the
chastisements of God, necessary to lead her to the ac-

ceptance of the punishment of her iniquity ; being at

length by His grace thoroughly convinced of the need
of that grace, and of the mercy of God, and thus
brought into a condition fitted to her being the vessel
of the manifestation of that Son who should be born
unto her — the Naomi brought back by grace, to whom
(with respect to His manifestation in this world) the
King is reputed to be born. Compare Isaiah ix., where
the idea is developed in connection with Israel, " to us
a Son is born ;" and Revelation xii., where the historical
fact, and its connection with Israel in the last days, are
brought together.

Another very important element of this last scene of
the present age is pointed out in this verse. Israel is
given up to judgment, forsaken of God, in a certain

ttlCAH. 519

sense, tor having rejected the Christ, the Lord. But
now she who travaileth has brought forth. Afterwards,
(and this is the element I refer to) the remnant of the
brethren of this first-born Son, instead of being added
to the church (Acts ii.), return unto the children of
Israel. The Christ is not ashamed to call them His
brethren ; but at this period they no longer become
members of His body. Their relation is with Israel.
This is the position in which they are placed before
God.

He, then, who had been rejected becomes the

Shepherd of Israel, and that according to the strength

of Jehovah in the majesty of the name of Jehovah
His God. Israel dwells in safety, for His King
becomes great unto the ends of the earth. By Him
the Assyrian should be overthrown, and his land laid
waste by that Israel whom he had sought to over-
throw.

Israel in that day possesses a double character.
The remnant of Jacob is the instrument of refreshing,
in the precious grace that comes from God, and waits
not for the laboured and varied efforts of man. They
shall be as the showers upon the grass, that tarry not
for man, nor wait for the sons of men. But, never-
theless, Israel is also that which rises up among the
nations, as a lion among the beasts of the field, from
whom none can deliver. They are the instruments
and testimony of the power of God. The blessing
and the strength of Jehovah is with them. The
prophet declares that all the enemies of Israel shall be
cut off and perish. But Jehovah will at the same
time destroy out of the midst of Israel all their false
human strength, their chariots, their strong cities — all
that ministers to the pride of man and leads him to
trust in himself. He will destroy all their idols ;
Israel shall no longer worship the works of their own
hands ; every trace of idolatry shall be taken away.

v.

520 THE BOOKS OF THE BIBLE.

At the same time vengeance and wrath, such as had

been heard of, shall be executed ur>on th

chapt

phecy ends

giving

general, the two evils with which judged Jerusalem
had to do — Babylon and the gathering of the nations
in the latter day, and her glorious deliverance ; and
chapter v. the connection of Messiah both with the
judgment and with the deliverance from the latter of
these evils and the introduction of the blessing, of
which the description had been given in chapter iv.
1-8, as being the purpose of Jehovah, In that sense,
chapter iv. 8 closes the second part ; but from thence
to the end of chapter v. are two appendices, so to
speak, which unfold the double evil which comes on
Jerusalem, and the connection of the people with their
deliverers in judgment first, and then deliverance.

Chapter vi. After having thus declared the counsels
of God in grace, the Spirit returns to His pleadings
with Israel in respect of their moral condition, calling
the whole earth as audience to hear His controversy ;
for Jehovah had a controversy with His people. In a
touching appeal to their heart and conscience He asks
what they could have against Him. He had redeemed
them from Egypt, had led them by the hands of Moses,
Aaron, and Miriam; He had refused to hearken to
Balak and Balaam, who had done their utmost to curse
Israel. If they would but consider, they would know
His faithfulness. After this He lavs before them, in

detail

wickedness that reigned

them, contrasting their ceremonies with practical
righteousness : therefore also the judgment must surely
fall upon them. (Vers. 13-16.) Still the man of wisdom
would know it as the discipline of Jehovah, and see
Jehovah's name in it — a deer>lv important and also

precious principle. They bore the
people.

of His

MICAH. 521

In chapter vii. the prophet takes the place of inter-
cessor before God, in the name of the people — pre-
senting to Him at once their deep misery and their
iniquities* — speaking in their name, and identifying
himself with them ; or, more exactly, he takes up the
reproach of the city (chap. vi. 9), beginning with her
grief at the state she is in, but passing on, as we see
often in Jeremiah, to his own distinct prophetic office,

and so marking out the position of the remnant

speaking, but with the divine mind, as in the midst of

the people — having their place, but judging their con-
duct in it — yet with all the interest attached to the
love God bore them. He seeks anxiously among the
people for something suitable to their title of the
people of God ; he finds nothing but fraud and deceit,

and lying in wait for blood, that they might do evil
with both hands earnestly. Still all is said in the way
of the city's confession ; so that out of this she can
look, as bowing to God's hand — to one who will Him-
self plead her cause and execute judgment for her.

We find here a striking circumstance. The Lord
Jesus declares in the Gospel, that that which the

This character is one of the most touching features of the
prophetic office. "If," said Jeremiah, " he be a prophet, let
him make intercession to Jehovah, that that which is left may
not go to Babylon." " He is a prophet," said God to Abimelech,
in speaking of Abraham, "and he will pray for thee." In the
Psalms also it is written, " There is no prophet left — none to
say, How long?" — that is to say, none who knew how to reckon
upon the faithfulness of Jehovah their God, and, knowing that
it was only a chastisement, plead with Him for His people.
(Compare Isaiah vi.) The Spirit of God declares judgment
indeed on God's part, but, because God loved the people, be-
comes a Spirit of intercession in the prophet for the people.
With us the same thing is developed in a rather different, but
more blessed and perfect manner. Intelligence of the will of
God enters more into it: "If ye abide in me, and my words
abide in you, ye shall ask what ye will, and it shall be done
unto you." And all are prophets in this. (1 John v. 16.)

VI., VII.

522 THE BOOKS OF THE BIBLE

prophet describes, as the height of iniquity, should be
produced by the preaching of the gospel. Such is the

iniquity of the heart which the light brings into

activity, stirring up a hatred which is only the more
exasperated by the nearness of its object.

The effect on the prophet of that which he sees
around him (that which the Spirit of Christ produces,
where he acts in view of the all-pervading evil) was
that he looked to Jehovah and waited for the God of
his salvation. He takes the position pointed out as
that which Jehovah could recognise. He accepts the
indignation of Jehovah, until He Himself should plead
the cause of His servant. In fact Jehovah 'would
bring him forth to the light — would shew him His
righteousness. The deliverance should then be com-
plete ; and she who said to Jerusalem, " Where is thy
God ?" (the constant cry of the unbeliever, who rejoices
in the chastisement of the people of Christ, as in the
sufferings of Christ Himself, mistaking these righteous
dealings of a God whom he knows not) — she who re-
joiced in the abasement of those whom Jehovah loved,
should be trodden down as the mire of the streets.

(Vers. 7-10.)

From that time they should come from Egypt, from
Assyria, from the seas and the mountains, to the re-
builded city; but before this the land should be
desolate. Nevertheless Jehovah would lead His people
as a shepherd and plant them again in their land as at
first ; and God would shew forth His marvellous works,
as when He brought them up from Egypt; and the
nations should be confounded at all the might of Israel
and should be afraid before Jehovah their God.

The last three verses of the prophecy express the
faith and the sentiments of adoration that fill the
prophet's heart at the thought of the goodness of God,
who pardoned the iniquities of the people and cast
their sins into the depths of the sea ; who delighted in

MIC AH. 523

mercy, and who would perform His promises to
Abraham and that which He had sworn unto the

fathers in days of old.

Who was a God like unto Him, who manifested
Himself in His ways of grace towards His beloved
people, towards the feeble remnant despised of all, but
whom Jehovah in His love never forgot, in His faith-

fulness never forsook, in spite of all their rebellion ?

NAHUM.

If we were to examine closely the different characters
of the nations who have been connected with the
people of God, we should perhaps find in each a specific
form of evil pretty clearly delineated. At all events
it is so in the principal enemies of that people. Egypt,
Babylon, Nineveh, are prominently marked by that
which they morally represent. Egypt is the world in
its natural condition, whence the people have come
forth. Babylon is corruption m the activity of power,
by which the people are enslaved. Nineveh is the
haughty glory of the world, which recognises nothing
but its own importance — the world, the open enemy of
God's people, simply by its pride. She shall be judged
like all the rest, and disappear for ever under the
judgment of the Almighty. Jehovah has given a
commandment against her, that no more of her name
be sown. This judgment is so simple, that the prophecy
which declares it requires very little explanation.

It commences with an exhibition of the character of
God, in view of that which He has to bear from the
pride of man. God is jealous, and Jehovah revengeth.
It is a solemn thought that, however great His patience,
a day is coming which will prove that He does not bear
with evil. Yet it is a comforting thought ; for the
vengeance of God is the deliverance of the world from

O

the oppression and misery of the yoke of the enemy
and of lust, that it may flourish under the peaceful
eye of its Deliverer.

No doubt, He has long allowed evil to go on. He is
not impatient, as our poor hearts are. He is slow to

NAHUM. 525

wrath — a wrath so much the more terrible that it is
the justice of One who is never impatient. He is great
in power, and will not at all acquit the guilty.* Who
can stand before His indignation, or abide the fierce-
ness of His anger ?

But this is not all : His indignation is not vague and
devastating without distinction when He srives it free

course. He is good ; He is a stronghold in the day of

trouble. When the evil and the judgment overflow
the evil which is a judgment, and the judgment before
which nothing that it reaches can stand — He is Himself
the sure refuge of all that trust in Him : He Himself
knows all that do so. As for the glory of the enemy,
it shall be destroyed, blotted out, brought to nothing.
Reckless in the midst of their pleasures, drunken and
suspecting nothing, they shall be devoured as stubble
fully dry.

In chapter i. 11 we find the one so often mentioned by
the prophets — the Assyrian, who imagines evil against
Jehovah. Verse 12, although obscure, applies, I think,
to Israel. Israel, too, alas ! boasting of their security
and strength according to the spirit of the world, will
undergo the invasion, the overflowing of the great
waters, the scourge of God. But when this passes
through the land (that is, of Israel), they shall be cut
down.t (Compare Isaiah xxviii. 18, 19 ; xiv. 25.) But

This is ever true, and of immense importance. God never
holds the guilty for innocent. It is contrary to His nature. It
would not be the truth. He may put away sin, and receive the
cleansed sinner ; but He cannot act as if it did not exist when it
does, nor be indifferent to it while He remains Himself. He
may for good chastise, and to shew His government (that is,
deal with sin in this respect) ; or He may have it entirely put
away and blotted out, according to the exigencies of His own
nature and glory, which is salvation for us ; and both are true.
But He cannot leave it anywhere as not existing or indifferent,
t If not, the thought is, though the Assyrians be prosperous
and safe in full prosperity, yet (as Sennacherib) when they come

520 THE BOOKS OF THE BIBLE.

this scourge completes the judgment of God ; and the
deliverance of Israel, the prophet says, should now be
complete and final. (Compare Isaiah x. 5, 24, 25.) The
yoke of the Assyrian should be broken for ever, and
the proud and hostile power of the world destroyed, as
the anti-christian corruption and rebellion had already
been judged. The good tidings of full deliverance
should be spread abroad, and Judah should keep her
solemn feasts in peace.

I doubt not that the invasion of Sennacherib was the
occasion of this prophecy ; but most evidently it goes
much beyond that event, and the judgment is final.
This is another instance of that which we have so
frequently observed in the prophets — a partial judg-
ment, serving as a warning or an encouragement to
the people of God, while it was only a forerunner of a
future judgment, in which all the dealings of God
would be summed up and manifested.

The wicked should no more pass through Judah ; he
should be utterly cut off.

If God permitted the total devastation and ruin of
Jacob, it was because the time of judgment was come

a judgment that should not stop there. He began,
no doubt, at His own house, but would He stop there ?
No. What, then, should be the end of the enemies of
God's people, if He no longer endured evil in His own
people ? Let Nineveh, then, now defend herself if she
could. But no, that den of lions should be invaded,
and the young lions destroyed and unable to defend
themselves. See the same argument at the end of
Isaiah ii. and the commencement of chapter iii, Jacob

was judged; the whole family, as well as Israel,

emptied and ruined ; and now it was the turn of the
world. , However great the pride of Nineveh, she was

into Judah they shall be cut down, and then (as in Isaiah x.)
Israel's deliverance should be final.

NAHUM. 527

no better than others of whose ruin she was probably
herself the instrument (Assyria and Egypt had long
been rivals). The strongholds of the Assyrians should
be like figs that fall with the first shaking, and their
people without strength should be but as women. The
ruin should be entire. Fire should devour them. No
doubt, this had an historical fulfilment in the fall of
Nineveh ; but its complete accomplishment will take
place when the Assyrian shall return — I do not say
with respect to this city itself, which has been
destroyed, but the power that will possess the territory
and inherit the pride of the land of Nimrod.

HABAKKUK.

How diverse and perfect is the development of the
ways of God in His word ! Not only does it contain

the great events that establish the fact of His govern-

ment, and the character of that government — not only
the proofs of His fidelity to His people, and His
estimate of the evil that led to judgment, but also His
answer to every feeling caused by the series of events
by which He chastised them, the relief which He
affords to the anguish that must be felt by one who is
faithful, on account of the affliction of God's beloved
people, together with the profitable exercise of his
faith. The perfect ways of God are unfolded on the
one side, and on the other the heart is formed to the
intelligence of those ways, and to the enjoyment of

the full effect of the faithfulness of the God of love ;
while, during the expectation of this effect, confidence
in God Himself is established, and the links of the
heart with God are abundantly strengthened.

It is of the latter part, the development of faith and
of spiritual affections amid the trial, that Habakkuk
treats in his prophecy. It speaks of the exercise of the
heart of one who, full of the Spirit, is attached to the
people of God. Still, it is Israel that is brought
before us.

First of all, the prophet complains that the evil
which exists among the people is insupportable. This

is the natural effect of the working of the Spirit of

God in a heart jealous for His glory and detesting evil.
The heart of the prophet, formed in the school of the

HABAKKUK. 529

law, speaks perhaps of the evil in the spirit of the law.
The Spirit of God does not bring him out of this
position, which was properly that of a prophet before
God, and he judges the evil in a holy manner, accord-
ing to a heart that was faithful to the blessings of

Jehovah.

Thereupon Jehovah reveals to him the terrible judg-
ment by which He will chastise the people who thus
gave themselves up to evil. He would raise up against
them the Chaldeans, those types of pride and energy,
who, successful in all their enterprises, sought glory
only in the opinion they had of themselves. Their
head, forsaking the true God who had given them
their strength, would worship a god of his own.*

But all this awakens in the prophet a different
sentiment from that which he before experienced.
Here was his God denied by the instrument of
vengeance, and the beloved people trodden down by
one more wicked than themselves. But faith knows
that its God, the true God, is the one and only Lord,f
and (already a profound consolation assuring the heart
of salvation) that it is Jehovah who has established
the wicked in power for the correction of His people.
But shall they continue to fill their net with men, as
though they were but fish ?

There the prophet stops, that God in His time may
explain this ; watches, like a sentinel, to receive the

* Sad effect of pride, which, -unknown to itself, is the parent
of weakness I Man cannot snstain himself ; and the pride
-which rejects the true God must and does make one for itself,
or adopts what its fathers have made, for pride cannot stand in
the presence of the supreme God. Man makes a god : this, too,
is pride. But he cannot do without one ; and after all, the
natural heart is the slave of that which it cannot do without.

f To Habakkuk of course Jehovah ; to us the Father is
revealed in the Son, and so one Lord, Jesus Christ.

VOL. II.

MM

530 THE BOOKS OF THE BIBLE.

answer of God to the anxiety of his soul. God, in order
to comfort His prophet and all His faithful people,
commands him to write the answer so plainly, that he
who runs may read it. He bears in mind the affections
of His people ; He appreciates them, for in truth they
are given, according to His own heart, by the Holy

Ghost,

He will, even before the deliverance, comfort the
heart that is oppressed by the feelings to which faith
itself gives birth. If faith produces them, the answer
to that faith will not be wanting. Deliverance would
not yet come. The vision was yet for an appointed
time, but deliverance on God's part would assuredly
come. God, who sets value on faith, would Himself
intervene. If deliverance tarried, the faithful should
wait for it. It would surely come and would not tarry.
To the heart of man it tarried. Patience was to have
its perfect work. The patience of God had been long
and perfect. The time of deliverance should not tarry
one moment after the hour appointed by God in His

wisdom.

God had judged the spirit of pride, whose effects had
overwhelmed the heart of the prophet. The oppressor
was not upright, but the portion of the just was to live
by faith, and by faith he should live. A deliverance
for the people, which did not, so to say, require this
faith, might have been preferred. But God would have
the heart thus exercised. The righteous must pass
through it and learn to trust in Jehovah, to count on
Him in all circumstances, to learn what He is in Him-
self (come what may).

Nevertheless, although God allowed His people, on
account of their sins, to be crushed by injustice and
oppression, the conduct of the oppressor cried unto
heaven, and brought judgment on his own head. Woe
unto him ! for, even apart from God's relations with
His people, it is He who judges the earth and delivers

HABAKKUK. 531

it from the oppressor and the wicked. His graven
image shall not profit him : what can the dumb stone
do for the man that set it up ? But Jehovah was in
His holy place, in His temple. All the earth should
keep silence before Him. It should be filled with the
knowledge of His glory, as the bed of the sea with the
waters that cover it. The people of the world should
labour as in the fire for very vanity, and this from
Jehovah ; for He will fill the world with the knowledge
of Himself.

This answer brings home to the heart of the prophet
the solemn presence of God, and leads him to look for
a revival of God's working in the midst of the people
in grace, and turns him back to God's first favour, and
recalls to the prophet all the glory of Jehovah, when
He appeared for His people at the beginning, when He
came out of His place and overturned every obstacle in
order to establish His people in blessing.

At this remembrance of His power, the prophet
trembles, but in the consciousness that it is the source
of a perfect and assured rest in the day of trouble,
when the destroyer should come up and invade the
people.

He concludes his prophecy with the blessed result of
all these precious lessons, namely, the expression of
perfect confidence in Jehovah. He would rejoice and
be glad in Him, if all the blessing should fail. Jehovah
Himself was his strength, his trust, and his support,
and He would set him en the high places of His bless-
ing, giving him, as it were, hinds' feet to ascend there
by His favour.

There is nothing finer than this development of the
thoughts of the Spirit of God, the sorrows and
anxieties produced by Him, the answer of God to give
understanding and strengthen faith, in order that the
heart may be in full communion with Himself,

532 TIIE BOOKS OF THE BIBLE,

It will be remarked here, that it is the idolatrous
oppressor who especially appears, although the first in-

\

asion is described, for that was the immediate cause of
the prophet's anguish. The Chaldeans, therefore, are
distinctly named. It is that people, as we know, who
reduced the people of God to captivity.

In sum, in this prophet we have (for the comfort of
the faithful heart, which loves Gods people because
they are His, and hence is distressed by the wickedness
found among them, and still more by the judgment
which falls upon them) the answer of God, explaining
His ways to faith, and His sure faithfulness to His
promises. He knows the oppressor, but the just must
live by faith*

ZEPHANIAH.

Zephaniah sets before us the judgment of the Spirit
of God with respect to the condition of the testimony-
rendered to the name of God in this world, at a moment
when there was some outward restoration by means of
a king who feared God.

God has granted this favour more than once to His
people, even as He has endured with long-suffering
their rebellion and revolt ; and in both cases He would
have us see the true moral condition of that which bore
His name — the judgment which a spiritual heart would
form, which His Spirit formed, with respect to that
condition: a judgment which should be authenticated
by that which God would execute upon His people and
upon the Gentiles, when long-suffering should no
longer be of any avail.

These two subjects constitute the two principal divi-
sions of the prophecy : the announcement of God s
purposes with respect to the judgment that He would
execute, and the display of that condition which led to
the judgment. This, as always, is accompanied by the
revelation of His counsels in grace, and of the coming
of the Messiah, in order to encourage and sustain the
faith of the believing remnant of His people.

Israel having been appointed the witness for God,
when the nations had given themselves up to iniquity
and idolatry, the general judgment of the world could
be delayed, so long as (that testimony being maintained)
the true character of God was presented ; for God is
slow to anger. Accordingly He raised up prophets,

534 THE BOOKS OF THE BIBLE.

beginning with Samuel, to remedy the wanderings and
unfaithfulness of His people, when they themselves
had failed. So long as this extraordinary testimony
of grace, and the warnings and chastenings that ac-

companied it, served to maintain some glimmerings of

j. * —-— — ^ . __

truth and righteousness on the earth, Jehovah withheld

His hand ready to destroy that which dishonoured God
and oppressed man. We have seen elsewhere, in the
transfer of sovereignty to the empire of the Gentiles,
the introduction of a new system, as we find in the
New Testament the establishment of the assembly. I
do not dwell upon it here. As to the government of
the world, in view of the testimony rendered to the
name of Jehovah, when Israel — who maintained this
testimony amid the nations that were apostate and re-
bellious against God — had so failed that there was no
more remedy, then those nations also had to undergo
the judgment they had long deserved. They will bring
this judgment upon themselves by filling up the
measure of their iniquity and rebellion against God,
and by manifesting hatred to God's people, in the joy
with which they come forward to accomplish the
chastisements which that people had deserved : for
God is long-suffering unto them also. He even sends
the gospel — whether that of full grace, which we enjoy,
or the announcement of His coming judgments — in
order that all who have ears to hear may escape these
judgments. But, in principle, the definitive failure of
Israel's testimony left the nations exposed to the judg-
ment their sinful state deserved, this judgment having
been suspended, because a true testimony was rendered
to God. This is the reason why we have constantly
found in the prophets the definitive judgment of Israel.
The establishment of the Gentile empire, represented
by the image and the beasts, the introduction of
Christianity, the apostasy which breaks out in its
bosom, bring in other objects of the judgment of God,

ZEPHANIAH. 535

but do not alter the judgment to be executed upon the
nations apart from these objects*

The judgment of the apostasy and of the Gentile
empire comes immediately from heaven, whence flowed
the authority of that empire, and the blessing of those
who are become apostate ; and against which they are
in rebellion. The judgment of the nations, as such,
has Zion for its starting-point — Zion, now under the
judgment, but then delivered through the judgment
executed upon the beast that oppressed her. (See
Psalm ex.) The events spoken of in Daniel, the New
Testament prophecies, and, in part, Zechariah, are
omitted by those of the prophets who have for their
subject the proper relations of the earthly people with
God in Zion ; and the j udgment of Jerusalem and the
Jews is connected in their prophecies with that of the
nations — the judgment of the latter being involved
in that of the people, who no longer rendered
any testimony to Jehovah, but caused His name to be

blasphemed. This judgment commenced, in regard to

the Jews, with Nebuchadnezzar himself. Afterwards,
on the decline (at the end of the age) of the empire
which commenced originally with him as golden head,
the nations, resuming their strength, use it against
Israel, then connected with, and subject to, the apostate
empire ; a yet more terrible judgment. Thus all the
nations will be gathered against Jerusalem, and, filling
up both the judgment of the people and their own
iniquity, will occasion the intervention of the God of
mercy in favour of His people, according to His
promises and purposes of grace — the deliverance of
Israel being accomplished in the judgment executed
upon those who come up against them, and who, in
coming against them, are against Jehovah and His
Christ also. This will be the judgment that shall go
forth from Zion, while the beast will have been
destroyed by Him who came forth out of heaven.

536 THE BOOKS OF THE BIBLE.

The dates attached to the books of the prophets are
connected with the different characters of this series of
events. Isaiah and Micah, as well as Hosea and Amos
(although the latter two less directly), are occupied
with the revelation of the Son of David, the Deliverer
and Defender of His people in Jerusalem. Hezekiah,
raised up after the miserable reign of Ahaz, gave occa-
sion for these revelations, which taught the faithful
(while unveiling the iniquity and the real condition of
the people), that they must look forward and rest only
in God's thoughts, who had raised up this pious king
for the temporary restoration of His people, and who
would grant them a complete and eternal deliverance
by the true Emmanuel. Isaiah (in the first three, as
well as in the last, chapters of his prophecy) dwells on
the connection, of which we have spoken, between the
judgment of Israel and that of the nations. Josiah did
not present in the same manner the coming Redeemer.
Spared the sight of the ruin of Jerusalem on account
of his piety, he falls himself by the hand of strangers.
The glory and peace, the hope of Jerusalem for the
time being, disappear with him, and its judgment

succeeds.

Zephaniah prophesied under his reign. The prophet
takes no notice of the temporary piety of the people,
who (see Jer. iii.) at heart were not changed. He
takes the general ground of Israel's condition and

consequent j udgment, in connection with its effect on

the nations. We have seen that Nebuchadnezzar is
the first who executes this judgment ; although both
the judgment and the prophecy that speaks of it go
much farther.

The prophet begins by declaring that the land should
be reduced to complete desolation ; afterwards, that
Judah, Jerusalem, their false gods, and their priests,
should be smitten by the hand of Jehovah. The
idolaters, those who mingled the name of Jehovah

ZEPHANIAH. 537

with that of other eods, those who had turned back

from Jehovah, those who had not sought Him, each
one is called to hold his peace at the presence of the
Lord Jehovah ; for the day of Jehovah was at hand.
He had prepared His sacrifice, He had invited His
guests ; and in the day of His sacrifice, the king, the
prince, and the king's children should be visited by
His hand. Violence and deceit should receive their
just reward.

The day of Jehovah should cause a cry to be heard
from the gates of Jerusalem. He would search Jeru-
salem as with candles, and make manifest the folly of
those who denied His intervention either for good or
for evil. The prophet then declares, in general but

most forcible terms, the terrors of the day of Jehovah.
The whole land should be devoured by the fire of His
jealousy. We have here the whole land — Jerusalem
and Judah — judged in the great day of God. This
division of the prophecy ends here.

Chapter ii., while revealing the character of the
nation, addresses itself to her, in order that all those at
least who fear Jehovah may be hidden in the day of
His anger. They are called to gather themselves
together, and to seek Jehovah, before the decree of
judgment should have brought forth, and His fierce
anger should overtake them. Thus the remnant are
distinguished ; the meek who have wrought righteous-
ness are called on to seek meekness and righteousness,
in order that they may be hidden, although the testi-
mony is addressed to the whole nation. For, after all,
God remembered the counsels of His grace. His deal-
ings in this respect are developed in a remarkable
manner in the rest of the prophecy. The judgment
should be upon the whole territory of Israel, occupied
in many parts by strangers hostile to the people.

The effect of the consequent desolation should be (for
the gifts and calling of God are without repentance) to

I., ii.

538 THE BOOKS OF THE BIBLE.

leave the whole land free for the possession of Israel.
For Jehovah would visit them, and would bring again
His captives; and the remnant of His people should
possess it. Jehovah would judge and famish all the
gods of the earth ; and all men should worship Him,
every one from his place, even all the isles of the
nations.

Ethiopia, Nineveh, all the mighty ones of the
nations, should fall and be made desolate.

This is the judgment of the nations of which we
have spoken, of which Nebuchadnezzar was the first
instrument, but which is here introduced in view of
the last days, when the power established by God shall
be in its last rebellion against Him.

Amid this judgment of the nation Jerusalem holds
the chief place. In chapter iii., the Spirit of God,
while laying open the iniquity which occasioned it,
turns towards the remnant, and exhorts them to wait
upon Jehovah, since all hope was gone. He enlightens
them with respect to His dealings, and reveals to them
in what manner these will result in blessing to Israel.

God had been in the midst of the holy city, now
polluted, but she would not draw near to Him nor obey
Him. Her princes were the violent of the earth,
her judges were rapacious, her prophets vain and
treacherous, her priests polluted the sanctuary. Jeho-
vah was there to shew them their sins and His judg-
ment ; but the wicked were shameless in their iniquity.
Doubtless Jehovah had cut off the nations and made
them desolate ; but surely Israel, however chastised,
would receive instruction — Jehovah would not be com-
pelled to cut them off. But they had diligently
corrupted all their doings. Because they would not
hearken to Jehovah, who had shewn them such loving-
kindness, who had been so near unto them, Israel, un-
named, sinks to the level of the nations, who are the
objects of the just judgment of God, and the remnant

ZEPHANIAH. 539

is called (ver. 8) to wait upon Jehovah alone, who is
about to execute this judgment, to await the moment
(since nothing touched the hardened hearts of the
people) when Jehovah should rise up to the prey.
Until that moment nothing could be done. Israel
would not hearken. Judgment did not belong to the
remnant. And this judgment alone could put an end
to their distress. God would assemble all the nations
to pour His fierce anger upon them — the solemn and
universal testimony of the prophets. But then would
He turn to them* a pure language, that they should
call upon the name of Jehovah to serve Him with one
consent. He would also gather together all the
dispersed of Israel from the most distant lands.

Jerusalem should no longer remember her shame;
her transgressions should be entirely blotted out. The
proud should be taken away from among her : a
humble and despised people should be in the midst of
her, whose refuge should be Jehovah alone ; the little
remnant should do no iniquity, neither should they
speak lies. They should feed and lie down in safety ;
none should make them afraid. Verses 14-17 contain
a song of praise, which the Spirit indites and teaches
to Zion whom He calls on to sing it with thanksgivings
to Jehovah — who has put away her condemnation for
ever — who is in the midst of her — who rejoices in His
love towards her. All those who had grieved for the
reproach of Zion, and who had sighed for her solemn
assemblies, should be gathered together; her enemies
should be destroyed, and her children should have
praise and fame in every place where they had been
despised and reproached. Israel should be a subject of
praise among all the nations of the earth.

It will be observed that the prophecy of Zephaniah

*4%

This is a very clear testimony, when it is that the nations of

ill * 1 i

the earth learn righteousness.

Ill

540 THE BOOKS OF THE BIBLE.

relates to the nations, and not to the Gentile empire
(of which it says nothing at all) ; and that the relations
of Israel, of which it speaks, are with Jehovah : their
conduct towards the Messiah is not in view. It is
Israel, Jerusalem, and Jehovah. Christ is only seen in
this character. The special ways of God in the Gentile
empire, in the mission of His Son, and in the state of
the Jews, consequent upon His rejection, are quite left
out, in order to dwell only on the judgment of Israel
on account of her relationship with Jehovah her God.
Christ appears only in a very general manner, and as
Jehovah the king. (Chap. iii. 15.)

The judgment of all the nations and its moral effect,
the absolute necessity of this judgment, since Israel
among whom God dwelt would not hearken, are most
plainly declared ; and their object and their practical
effect are pointed out with more precision than perhaps
in any other prophecy, with the clear and distinct
statement that it is when God executes judgment upon
the gathered nations that they will learn the pure
language and call on Him. The address to the remnant,
and their character, and Jehovah's delight in them, are
stated with exquisite beauty.

HAGGAL

The last three prophets prophesied after the Baby-
lonish captivity. God, as we have seen in the books
of Ezra and Nehemiah, brought back a small remnant
of His people, who were re-established in Jerusalem
and in the land ; but the throne of God was not again
set up there, neither was the royalty of the house of
David reinstated in its original authority. The empire
of the Gentile head had been in a certain sense judged
as not having fulfilled its duty to God, who had given
it its authority. But another empire, raised up among
the Gentiles, had taken the place of the first; and,
while under the overruling hand of God (who disposes
of the hearts of all) favourable to the Jews, still held
the people of God in subjection to its yoke — the yoke
of those who were not in covenant with God, but still
aliens to His promises. God recognised the power of
the empire which He had established. Israel was
therefore dependent on trie favour of those who ruled
over them because of their sins, and had to wait upon
God to render them favourable, worshipping Him
according to His merciful appointments, until the
Messiah should come, who would be their Redeemer
and Deliverer.

Deprived of almost everything, Israel were not
deprived of the loving-kindness of their God, on which
they should have reckoned, and of which they had re-
ceived a striking testimony, in the return of the
remnant from the lands in which they had been cap-
tive. If all else were lost, the fear of God and His
l&w in their hearts remained to them ; and godliness

. ^

542 THE BOOKS OF THE BIBLE.

might now be exercised in the manner which He had
prescribed. (Compare Deut. xxx.)

The three prophets, Haggai, Zechariah, and Malachi,
set before us the encouragements which God gave the
people, that they might be faithful in their new posi-
tion ; and the testimony against their unfaithfulness,
called for by the decay of their piety, and the total
want of reverence for Jehovah into which the people
had fallen. The temple was necessarily the centre of
this imperfect and intermediate state of the people. It
was there, if God allowed the re-establishment of their
worship, that the hearts of the people should centre.
That was the outward form in which their piety as a
people should be expressed. It was thus that the re-
turn of their heart to God should be manifested.
Whatever deficiencies there might be in the restored
Levitical service, still it was the house of God, to
which was attached all that could be re-established,
and was the centre of its exercise.

But the faith of the Jews was quickly enfeebled, and
they ceased to build. There were difficulties, no doubt.
It was not now as in the days of Solomon, when
everything was at the disposal of the king whose
power extended over all the neighbouring countries.
But God had shewn His goodness towards His people
by inclining the heart of the king of Persia to favour
them ; and Israel should have had confidence in the
kindness of God, and have expected its fruits ; but, full
of unbelief, they were speedily discouraged.

God chastised His people, but He did so at the
fitting time. He employs the means which His sove-
reign grace so often used in the history we have been
considering. He raises up a prophet, and even two, to
revive their courage and stimulate them to the work.
In the dealings of God, two things aid in deciding the
right time for His intervention, namely, moral con-
siderations and God's arrangement of events, In this

HAGGAI, 543

case God had sufficiently chastised His people, to
make manifest His governmental dealings in the rela-
tions of grace, which He now established with them
by means of the prophets ; and He had raised up a
prince who was disposed — if the people acted in faith
to acknowledge the will of God and the decrees

of Cyrus.

Having thus prepared all both morally and pro-
videntially (for He makes everything work together
for our good), He sends His prophets to animate their
courage and their faith, so as to lead them to accom-
plish that which had always been their duty.

They should always have leaned directly upon God,
and have gone on with the work, unless hindered by
force.* Now, also, they are called to proceed with it,
resting on God, without knowing the king's mind.
Their confidence must be in God Himself. Moreover,
without this, there would have been neither piety nor
faith in their labours. The king s support had been
prepared by God for the moment in which their faith
should have been manifested. In fact, the difficulty
did not fail to arise ; but, faith being in exercise, they
continued to build in spite of their enemies, being
directed in their reply to these enemies by the wisdom
of God, and the king gives it his sanction. A difficulty
may be a real one, but it is only for the unbelief of hearts
that it is an obstacle, if on the path of God's will ; for
faith reckons upon God, and performs that which He
wills, and difficulties are as nothing before Him. Un-
belief can always find excuses, and excuses too that are

* This actually happened (see Ezra iv. 24) : but it is evident
that, in consequence of the spirit of unbelief working in them,
its effect was to discourage them entirely, so that they made no
effort to recommence their work, saying, " The time is not come
that Jehovah's house should be built.'' It was only the tes-
timony of the Spirit by the prophet that aroused them from
their moral torpor.

544 THE BOOKS OF THE BIBLE,

apparently well founded : they have only this capital
defect, that they leave God out.

The subject of Haggai is the temple. God having
brought back the captives, they immediately seek
their own ease without seeking to rebuild the house
of Jehovah. Was it then a time to rebuild their
own ? There was tranquillity enough for the latter
it required no faith — the world made no opposition.
The prophet exhibits the practical effect of this, the
sensible chastisements of God even as to their temporal
interests. And why these chastisements ? They
neglected God in neglecting His house. In truth, if
they had thought of God, His house would have been
their first object.

The people, moved by the fear of Jehovah, heark-
ened to the words of His servant the prophet. But
another difficulty stands in the way of faith; the
painful inferiority of all that can be accomplished by
the remnant of His people, when God brings them
back from captivity. They can do nothing in com-
parison with the former manifestation of His glory in
the midst of His people. The effect of the people's
fall and of the captivity they had suffered is felt in
everything. God cannot identify His glory with an
authority different from His own, exercised over His
people (and which must needs be so) as the result of
His righteous judgment, of His government on earth.
He may lift them up — may restore them, because He
loves them ; but it is no longer the same thing. He
cannot re-establish that direct connection which brings
with it the manifestation of His power and glory.
That relationship had ended in the judgment. The
consciousness of this inferiority tends to weaken
faith .

The grace of God meets this difficulty by the
testimony of the prophet. It is a very sorrowful
thing to see the ruin of that which God established in

HAGGAI. 545

blessing, and the weakness and imperfection of that
which is raised upon those ruins, although even this is
the fruit of His precious grace.

The prophet, without troubling himself as to the

king's intentions, encourages the people by turning

their thoughts to Jehovah Himself, and shewing them
that, after all, Jehovah reigned, cared for them, and
would have them act in view of what He was for
them, and seek His glory. For, weak as they were,
He would thus be in relationship with them.

But the testimony of God graciously takes into
account also, the natural effects of the mean appearance
of that which they could do for Him, for God thinks
of everything that concerns His people. He was as
faithfully their God now as at the best period of their
history. The proof of it was indeed stronger. He
was with them. The word that went forth from His
mouth when He brought them up from Egypt He
would maintain. His Spirit should remain among
them. They were not to fear. But, while sustaining
the faith of this feeble remnant by His tender mercy,
He goes much farther. If He could not manifest
Himself among them, on account of their fall and of
the establishment of another order of things, the time
would come for His own intervention by His own
power. He would shake all things, because the
creature could not sustain the weight of His glory,
and would establish this glory by His power, and
would fill His earthly dwelling-place with His glory.

Not only should the earth be shaken — this had
often happened ; but the enemy who exercised the
power of darkness had always led men to corrupt
everything afresh, and to degrade all that God had
established in blessing. But now, the heavens and
the earth, the sea — authority on high, and all that was
organised below, all established order, and all that
floated unorganised in the world — and all the nations,

VOL. II.

NS

54(5 THE BOOKS OF THE BIBLE.

should be shaken : and the object of desire to all
nations should come ; and the house which they were
now rebuilding with so much trouble, which was so
contemptible in comparison with its former glory,
should be filled with glory by the Lord.

The expression which I have rendered by " the
object of desire shaTi come" is very difficult to
translate. It appears to me that, looking at the
context, I have given the sense,* and that the Spirit
of God designedly expressed Himself in vague terms,
which, when the mind apprehended the true glory
of the house, would embrace the Messiah. The object
of the passage is to certify that the house shall be
filled with glory.*)* Meanwhile outward glory should
be granted it. The silver and the gold were Jehovah's.
But the nations, overthrown, oppressed, and oppressing
one another, not knowing where to look for happiness,
strength, and peace, shall find in that One who alone
should establish the glory of Jehovah and bestow true
peace — in a word, shall find in Christ alone blessing
and deliverance ; and He shall be the glory of the
house which the poor remnant were building.

The latter glory of the house should be even
greater than the former. It is not " the glory of the
latter house ;" the house is always considered as the
same house. God will fill, it with more glory at the

* Diodati's Italian version, which is considered very accurate,
agrees with the English. De Wette renders it, "The precious
things." But it is not what is very generally used for mere
costly things, though the same root. This is Chemdath, that
Chamudoth. The difficulty is that "shall come" is in the
plural. Perhaps this is De Wette's motive for saying "things,"
taking Chemdath, as "vahu" comes first, as a description of
the things that come. The Italian has la scelta vei'rd, the
chosen object (the choice one) of the nations shall come.

t If not, and the sense is to be governed by the following
verse, it would refer to the desirable things of the Gentiles,
which would glorify the house ; but I prefer what is in the text.

HAGOAL 547

end than at the beginning, and the peace of Jehovah
Himself shall have its seat there. This shall be
accomplished in the last days. He who shall fill it
with glory has indeed come ; but, even while making-
eternal peace for our souls, the world was in such a
state that He was obliged to say to the people, " Think
not that I am come to bring peace, but a sword."
Having shaken all nations, He will, coming in His
glory, set peace in the earth.*

Two other prophecies close the Book of Haggai,
relating, like the rest of its contents, to the house.
The people, who neglected Jehovah, had become, as it
were, profane. That which is holy cannot sanctify

profane things ; but an unclean thing defiles that

which is holy ; for holiness is exclusive with respect
to evil. The presence of evil destroys holiness by the
very fact of its presence, unless the holiness be of that
nature which, by its own existence, excludes all that
is contrary to it — such as the nature of God. But
when God is admitted and acknowledged, He can bless
by the power of His presence. Thus, from the day
that the people even sought to recognise and to realise
that presence among them, blessing proceeded from it.
The second prophecy returns to the shaking of all
things. In that day, the governor of Judah, the heir
of David, should be as a signet on the hand of Him

* It is remarkable that in Luke, when Christ rides into
Jerusalem, it is said : " Peace in heaven.'' (Luke xix, 38.) For
it is indeed, when Satan is cast down thence after the final
war with the heavenly powers, that blessing upon earth can be
really established. Up to then it has been always corrupted
and spoiled by the power of evil, or spiritual wickedness in
heavenly places. Then that will be for ever over. Satan may
come up on earth if permitted, as an adversary, but his
heavenly power as spiritual wickedness is for ever over. The
prince of the power of the air is gone, his place was found no
more in heaven.

548 THE BOOKS OF THE BIBLE.

by whom all things were shaken. While encouraging
the people at the time of the prophecy — a time when
they so greatly needed it — this prophecy, in naming
Zerubbabel, has Him in view who, when God will
shake the heavens and the earth, shall be the true
seed of David and the heir of his crown according to
God — the Christ of God, the Elect from among the

people

judgment mentioned in verse 22 appear

beast, but

who

against

Jerusalem. All that sets itself up against the
of Jehovah established according to His counsels at
Jerusalem (rights that were identified with the house

) should be overthrown. No doubt

buildin

gdom of

but the conditions of its existence are quite different.
God had put Jerusalem under the power of the head
of this empire. The crimes that draw down judgment
upon him, are yet more audacious and intolerable than
those of which the nations are guilty.

In sum, the object of this prophecy is to connect
blessing on the earth with the house; and to shew
that, mean as it might be, its latter glory should be
greater than the former. God, in establishing all in
glory according to the counsels of His grace, would
introduce something much more excellent than that
which had been committed to man, and established by
his means. This is connected with the shaking of all
things by Ilis mighty hand, and with, the establish-
ment of David's heir as the object of God's love, and

His

He is present to bless His

Spirit of God, althou

them with God in the worship th
offered Him in His honse, yet acknowledg

of

pr

HAGGAI. 549

are dated according to the years of the reign of the
Gentile king. It is His will that the things of God
be rendered to God, and the things of Csesar to him
who then held the place of Caesar. It was God who
had placed him there. We shall thus understand the
perfect wisdom of the Lord in His reply (Mark xii.
17), and the way in which the word is its expression.

Malachi neither places nor establishes anything as
Haggai does, and Zechariah. He only pronounces

judgment upon the result in Israel of that which God

had done in grace, by re-establishing the remnant ;
shewing how little the worship, by which He had
connected Israel with Himself, had been maintained
in such a manner as to glorify Him.

ZECHARIAH.

ZuCHAltlAH is more occupied than either of the other
two post-captivity prophets with the Gentile kingdoms
under whose yoke the Jews were placed, and with the
establishment in its perfection of the glorious system
that was to accompany the presence of the Messiah ;
and, on the other hand, with the rejection of that
Messiah by the remnant who had returned from
captivity; with the state of misery and unbelief in
which the people would be left, and by which they
would at length be openly characterised ; and, finally,
with the last attacks of the enemies of Jehovah upon
Israel, and especially those directed against Jerusalem.
He announces the destruction of these enemies by the
judgment of God, and the glory and holiness of the
people after their deliverance by the arm of Jehovah,
who should thenceforth reign and be glorified in all
the earth. It is the complete history of Israel, and
of the Gentiles in relationship with Israel, from
the captivity to the end, as far as connected with
Jerusalem, the restoration of which especially occupies
the prophet. For if the house was the primary object
in Haggai, Jerusalem is the central point in Zechariah;
although in the course of the prophecy the temple,
and still more the Messiah, have the most prominent
place in the scene.

The elate of Zechariah's prophecy is nearly the same
as that of the prophecies of Haggai. There are two

in Zechariah, besides that of the introduction; in
Hawai. four. The first date in Zechariah is only a
month or two before the last two in Haggai, which

ZECHAUIAH. 551

were given on the same day. At the date of the
second prophecy in Zechariah (chap, vii.) the temple
was not finished as a whole, but sufficiently so to
serve as a place of worship, although the dedication
had not yet been celebrated.

Chapter i. The Spirit of God begins with an ex-
hortation, founded on the proofs that the history of
the people supplied of the manner in which the word
of the prophets had taken hold of them. Jehovah's
displeasure, of which these prophets had not failed to
warn the people, had borne its fruit ; but God was

now taking knowledge of the conduct of the Gentiles,

to whom He had committed the place of power, and
who, being at ease themselves, did not care for the
misery and ruin of God's people.

But Jehovah cares for it. He is sore displeased
with the heathen that are at ease, and very jealous
for Jerusalem. He is returned to Jerusalem with
mercies; and prosperity and abundance shall be the
portion of His people. We may remark here, that
the judgment of Babylon, already accomplished, was
in principle the judgment executed on the oppressor
among the Gentiles, the head of the empire — of the
image ; and that the promise of blessing extends to
that which shall be the portion of Jerusalem, when
the oppressor shall be finally judged.

Three empires were existing in the eye of the
Spirit. And the world was at peace under the
authority of the second of the four, the first of these
three. A horse is the symbol of divine energy of
government in the earth, and here, in the empires
succeeding Nebuchadnezzar. There are here three,
besides the one that stands among the myrtle trees.
But they have the character of the pi'ovidentially
administering spirits of the empires rather than of the
empires themselves. The first of the three horses is
of the same colour as that of the man who stood

552 THE BOOKS OF THE BIBLE.

among the myrtles (perhaps because Cyrus and the
Persians had delivered and favoured the people of
God, as the Lord Jesus Himself will do in the great-
ness of His power).

Such, then, is the import of the first part of this
prophecy : the judgment already accomplished dis-
playing the virtue of Jehovah's word ; God returning
to Jerusalem with mercies and consolation, moved
with jealousy for her, and sorely displeased with the
nations that were at ease while she was in ruins.

The vision controlled the whole action of the
empires of the nations, and shewed that everything
was subject to the providential government of God,
who inquired into all for His people's sake ; and who,
looking on to the end of these times of the Gentiles,
announced that He was occupied with the prosperity
and blessing of His chosen city. Meanwhile, remark,
Judah had been restored provisionally to the privileges
of its own worship, and to a position in which it
might be ready to receive the Messiah for the accom-
plishment of the purposes of God.

The vision at the end of the chapter embraces all
the empires who shall have been in relation with
Judah and Jerusalem, and have oppressed them, until
their final deliverance, me norns appear to symbolise
powers ; and the carpenters, the instruments employed
by God to break them to pieces. We observe that
Israel is included in verse 19, as a part of the whole
it appears to me, without entering into detail.
Nineveh having come under the yoke of Babylon, and
Israel being subject, as it was, to the empire, all is put
together.

From chapter ii. to the end ot chapter vi., the Spirit
presents the circumstances, the principles, and the
result of the re-establishment of Jerusalem and of the
house ; and also the judgment of that which was

ZECHARfAB. 553

wicked and corrupt. Each chapter has a distinct
subject — a vision detached from the others, while
forming a portion of the whole. The present re-
sponsibility, on which the blessing depended, and the
sovereign grace that would assuredly accomplish all,
are both set before us, each in its place.

The restoration of Jerusalem is described in chapter
ii. in a very remarkable manner, which throws much
light on the connection, already spoken of, between
the return from the Babylonish captivity wrought by
Cyrus, the servant, the righteous man from the east,
and the deliverance to be granted by the manifestation
of the Messiah. First of all, the full and entire
restoration of Jerusalem is announced, Jehovah Him-
self being her safeguard, and securing prosperity and
peace to her inhabitants, Himself, her glory, dwelling
in the midst of her. We can easily understand what
an encouragement such a promise, and such an interest
on the part of Jehovah in Jerusalem, would be to them
in their then state, even if the accomplishment were
not then brought about.

Jehovah calls to the people, and bids them come
forth from the land of the north, an expression used
for Ohaldea, for they had been scattered to the four
winds. The Babylonish captivity was the real sentence
of Lo-ammi, as the return thence (Babylon being
judged) was the earnest of a better deliverance from
that which, in the last days, will represent Babylon.
Zion is delivered from her captivity in Babylon. But
if, up to a certain point, this took place by means of
Cyrus, it was by no means the full accomplishment of
God's purposes. They were continuously, and yet are,
subject to the heathen image and superscription. And,
in a more special manner, the Jews will again be in
subjection to that which bears the character of Babylon,
and will be delivered from it ; but it will be in those
days when Jehovah shall manifest Himself in a glory

II.

554 THE BOOKS OF THE BIBLE.

that will admit of no resistance to His will. After the
glory He will send to the nations that have spoiled
Israel. The glory of Jehovah shall appear, and the
enemies of His people shall be judged ; for he who
touches Israel, the beloved of Jehovah, shall bring
judgment upon himself in that which is most dear and
precious to him. The judgment of the nations shall
justify the word of God to His people Israel.
The daughter of Zion should sing with joy

Jehovah would dwell in the midst of her. Many
nations should come and join themselves to Jehovah
in that day, and should be His people ; and He would
dwell in the midst of Israel. And then the word of
prophecy (the accomplishment of which had been so
long suspended that it appeared like a dream of the
night) should be justified to Israel by its entire fulfil-
ment. Jehovah should inherit Judah as His portion
in the holy land, and should again choose Jerusalem.
Solemn period ! Let all flesh then be silent ; for Jeho-
vah has risen up from His holy habitation to accom-
plish all the good pleasure of His will.

We see, that, however great might be the encourage-
ment for the Jews in that day, the mind of the Spirit
goes on to the end of the age, and to the manifestation
of the glory of Jehovah, and the blessing of Jerusalem
and of

accomplished historically, wa
deliverance of Zion. All flesh

om Babyl

coming

should

jlory.

judgments

But in order that Jerusalem (the centre of God's
dealings in Israel) should be thus re-established in
blessing, something more than the mere exercise of
God's power was necessary. The people were guilty
and polluted. How could they be brought into the
presence of God, and clothed with glory, in such a
condition ? Nevertheless they must be there in order

ZECHARIAH. 555

to be blessed. Moreover this is the history of every
sinner. It is this question, so important, so essential,
that is solved in chapter iii. Joshua, the high priest,
who represents the people (it is not a question here of
interceding, but of answering for them), stands before
the presence of Jehovah — before "the angel of his
presence," that is to say, before God as He manifested
Himself in Israel since the departure from Horeb.
Satan, the adversary to the blessing of God's people,
stands there to resist him. How is this to be
answered ? Joshua could not do it. He was clothed
in filthy garments. It is Jehovah Himself who, un-
known to them, undertakes the cause of His people (as
He did in the case of Balaam), and employs divine
authority against their adversary. Jehovah had chosen
Jerusalem — had plucked the people as a brand out of
the fire ; and Satan desired to cast them into it again.
The will of Jehovah was to save them, all guilty and
polluted as they were. Nevertheless the defilement
existed and was unbearable to God. But God was
acting in grace ; and thus acting, since He must needs
remove the sin from before His eyes (for this very
reason, that it is unbearable to Him), He puts away
the sin and not the sinner. He makes sin to cease
from before Him. He takes it away, and, clothing
Joshua with new garments wrought of God, and ac-
cording to His perfection, makes Him a priest before
Him. This will be the position of Israel in righteous-
ness, and in service before God — a nation of priests,
clothed in the righteousness which their God has given
them. We anticipate them in this in a higher and
heavenly way.

Verse 7 puts Joshua, as the representative of the
people, under responsibility for the time being. If
faithful, he should have a place in the presence of
Jehovah of hosts. Verse 8 treats him as a type of
Christ, having the nation of priests associated with

in.

556 THE BOOKS OF THE BIBLE.

Himself in the blessing that shall be accomplished in
the last days. The foundation-stone that was laid
before the eyes of Joshua was but a feeble image of
that true stone, the immovable foundation of all the
blessing of Israel, of all the government of God in the
earth. Jehovah Himself stamps it with its true
character. It should represent the thoughts of Jeho-
vah Himself in His government. It should have, or
rather it should be, the signet of God ; and the iniquity
of the earth should be definitively taken away by the
absolute, efficacious, and positive act of God. In this
stone shall be seen also the perfect intelligency of God.
The seven eyes shall be there.

I would add a few words on this expression. In
2 Chronicles xvi. we find the eyes of Jehovah repre-
sented as running to and fro throughout the whole
earth, to shew Himself strong in behalf of those whose
heart is perfect towai'ds Him. This is the faithfulness
of God in taking cognisance of all things in His ways
of government. In Zechariah, the eyes are found upon
the stone that is laid in Zion. It is there that the seat
of that government is placed which sees everything
and everywhere. In verse 10 of the next chapter these
eyes, which behold all things, which run through the
whole earth, are said to rejoice when they see the
plummet in the hands of Zerubbabel, that is to say,
the house of Jehovah's habitation entirely finished. In
this case they are not presented as established in the
seat of government upon earth, but in their character
of universal and active oversight, and in this provi-
dential activity, never resting until Jehovah's counsels
of grace towards Jerusalem are accomplished ; and
then they shall rejoice. The active intelligence of
providence finds its full delight there in the accom-
plishment of the unchangeable purpose of the will of
God. Finally these eyes are again seen in Revelation
v., in the Lamb exalted to the right hand of God, who

ZECHARIAH. 557

is about to take possession of His inheritance of the
earth. Here it is the seven Spirits of God sent forth
into all the earth ; for the government is in the hands
of the Lamb, although He has not yet exercised it in
the earth, of which He is about to be put in possession.

I return to our chapter. When the seat of Jehovah's
perfect government shall be set up in Jerusalem, and
the iniquity of the land of Israel shall be taken away,
then peace shall be fully established, and each one shall
rejoice in the peace of his neighbour, and each one be
neighbour in heart to all. It is the Prince of Peace
who reigns there.

All this hangs upon the introduction of Christ the
Branch. Here He is not presented as king. It is His
Person which is introduced, and the effect of His in-
tervention. Observe that the word does not say that
iniquity is taken away, until the effect of the work of
Christ is applied by faith in Him, a faith which, with
respect to Israel, depends on sight. Their hearts will
have been previously drawn to Jehovah, as were the
remnant by the preaching of John the Baptist ; but
the peace that flows from iniquity being taken away,
and the joy of complete deliverance, comes after. They
will then sing, " Unto us a son is born."

After this Zechariah is, as it were, awakened by God
to see all the perfect order of that which He was going
to establish. Here also the present grace furnishes the
occasion for the revelation of the ulterior purposes of
God. The prophet sees the vessel of the light of God
on earth ordained in all its perfection. The candlestick
was one, but it had seven branches. It was unity in
the perfection of spiritual co-ordination — perfect unity,
perfect development in that unity. Each thing was in
its place as a means, and the two sources of spiritual
grace which fed the light, were placed one on each side
to sustain the light that shone before Jehovah. These

IV

558 THE BOOKS OF THE BIBLE.

arc, as it appears to me, the royalty and the priesthood
of Christ, which maintain, by power and spiritual
grace, the perfect light of divine order among the
Jews. The work was divine, the pipes were of gold.
The thing ministered was the grace of the Spirit, the
oil which fed the testimony, maintained in this perfect
order. But the Spirit first places Israel, at the moment
of the prophecy, in a very definite position. It was not
yet the time for the exercise of outward power, or for
Jehovah to put forth His might, and establish His
glory and His worship among His people. It was His
Spirit acting in the remnant of Israel, if they would
hearken, to bring them into relationship with God
morally, and in a worship that He would accept, if
imperfect as it must needs be, since the nation was not
re-established by the power of God, but remained still
in bondage — this worship was rendered to God in
spirit and in truth, according to that which He
bestowed on the people. And at the same time, out-
ward providence was exercised to accomplish all that
was necessary for the maintenance of the relationship
with God, and that God's grace had established for
Israel, after their fall and their deliverance from
Babylon by the providential interposition of God. The
seven eyes which ran to and fro throughout the earth
should see with joy the house in which the restored
remnant would be in relationship with God, completed
by the hands of Zerubbabel.

This clearly defines the position of the people, and
the two orders of things set before us in this prophecy.
The present condition was that of relationship with
God, established in sovereignty by His Spirit, through
which He could accept their worship, His Spirit being
in the midst of the restored remnant, and providential
power being in exercise to secure blessing, but no im-

mediate government on Gods part. Government was

loft in the hands of the Gentiles.

ZEOI-IAIUAH. 559

That which was prophetically in view, was the per-
fect Order established in Jerusalem as the vessel of
divine light on earth, maintained by the ministry
of the two sons of oil — the royalty and the priesthood

which stood before the Lord* of the whole earth.
The God of Israel had had His throne at Jerusalem.
The God of heaven had bestowed the dominion of the
whole earth on the head of the Gentiles. Now the
Lord* of the whole earth would establish earthly
order, according to His will, at Jerusalem ; and would
there maintain divine light by a royal priesthood in
His presence.

Chapter v. shows us the other side of the picture,
that is to say, the judgment of the wicked in Israel in
the last days. The prophet sees an immense roll filled
with a curse for the wicked, for those that sin against
their neighbour and against the name of Jehovah, to
cut off both them and their houses.

The people, as a whole also, are then put in their
true position. That which called itself Jerusalem and
Israel and the people of God, belonged in fact to
Babylon. God, by His mighty providence, takes them
up and sets them on their true base ; and their house
is built in the land of Shinar. Its Babylonish character
is fully evidenced by its position.

In chapter vi. we are shewn the government of God
in the four monarchies, but neither as immediate
government on God's part nor merely that of human
government. We have seen power committed to man
in the person of Nebuchadnezzar, and that he had
failed therein. But it was not the will of God im-

mediately to resume the reins of government in the

earth, neither to leave the earth to the wickedness and
the will of man without any providential bridle, with-
out any government. He controls them, not by acting

* Here, 'Adon.'
V., VI.

THE BOOKS OF THR BIBLE.

directly, so as to maintain the testimony of His cha-
racter and His ways, but by means of instruments
whom He employs, the result of whose activity is
according to His will. The only wise God can do this,
for He knows all things and directs all things to the
accomplishment of His purposes. This is the reason
that we see all sorts of things morally in disagreement
with His ways in government, which yet succeed: a
chaos as to the present, but the issue of which will
furnish a clue, that will make manifest a wisdom even
more profound and admirable than that which was
displayed in His own immediate government in Israel,
perfect as this was in its place. It is that universal
providence, which, in its results, satisfies the moral
exigencies of the nature of God : while in the inter-

energies of man's will.

gs free scope is left to the

mediate power, exercised by means of instru-
ments proceeding from the presence of the Most High
God, is employed in connection with His
the whole earth. This is the

Zechariah

character of God in the

: also of His

government for the time being, that is, during the four
empires. When Christ shall reign, the government
will again be immediate in His Person, and Jerusalem
be its centre.

I think that the judgment executed upon Babylon
answers to that which is said in verse 8. We know
that Chaldea was always the north country to Israel.
The spirits employed by God have accomplished the
will of God there. The seventh verse appears to indi-
cate the Roman empire, comprising everything from its
first establishment to the present time, and its historical

character at all times.

be

r

G

God has done by

•eek empire. The grisled and bay appear to
indicate a mixture of Greek and Roman power — at

ZECHARIAH. 561

least, these horses have a double character, which be-
comes afterwards two distinct classes (the last only
having the character of universality, which goes to and
fro throughout all the earth). I doubt not that all

proud

His government will be

found again as spheres of judgment in the last days,
when God begins to assert His rights as the God of the
whole earth, unless Babylon geographically may be an
exception in virtue of what is said in verse 8.

The full result is given in verses 9-15, in which the
Branch is looked at as born and growing up in the

of His earthly glory, building the temple of
Jehovah, bearing the glory, ruling upon His throne,
a priest upon His throne, the true Melchisedec, main-
taining for the earth the enjoyment of perfect peace

Jehovah. This counsel of

peace is maintained between
Compare Psalms lxxxv. and
thev come from far to build

Therefore should

fulfilment

prophecy should be

Again we see the two elements which link the events
and the dealings of God in the prophet's day with the
glorious circumstances of the last days. First, the
overthrow of Babylon has already executed the judg-
ment on the first oppressors of Jerusalem who led her
captive. The whole system is thus judged in principle ;
as in the New Testament it is said of the a.Hvfirsa.ri7-

Now

And then,

the fulfilment of the promise is attached to the obedi-

remnant. (Ver. 15.)

with

(S

of the

Heb. iii. and iv.) But meanl
Gentiles must come in independently of this on other
grounds. At the end Israel, obedient (that is, in fact,
the remnant) — no longer united to the order of the
assembly, but connected with the nromisps f,n Wool

II. VL

562 THE BOOKS OF THE BIBLE.

in the earth — will enjoy the- fulfilment of these
promises.

"We may remark that in Zeehariah (Babylon being
already judged) we have neither man invested with the
government, nor the moral character of the empires
presented under the form of an image or that of
beasts ; but the government of God, hidden, provi-
dential, but real, in connection with these empires;
This is an element of much importance, if we would
understand the whole system existing from the time of
Nebuchadnezzar, and the return from captivity, until
the end, when Christ shall reign in righteousness.
The first part of the prophecy closes with the end of
chapter vi.

The prophecy, from chapter vii. to the end of the
book, has for its special object the introduction of the
Messiah in Israel, with the consequences of His rejec-
tion. The same principles of responsibility and bless-
ing, which we have already seen established with
respect to the remnant on their return from Babylon,
are found again here. The prophecy begins by calling
to mind the insincerity of their lamentations and
humiliation during the seventy years* captivity, and
the example set them by the hardness of the people's
heart, before that sorrowful period, which led to their
dispersion among all the nations, the pleasant land
being made desolate. But now Jehovah's love for
Zion, His chosen city, excited His jealousy and His
wrath against those who oppressed her. He was re-
turned unto Zion, and she should be blessed as a city
of truth, and the mountain of Jehovah should be His
holy mountain. Jerusalem should be abundantly
blessed, her streets full of inhabitants, and her old
men full of days. God would bring back His people
from all the countries in which they had been scattered
and captive. From the day in which His people had

ZECHARIAH. 563

turned to Him and laid the foundation of the temple,
blessing should flow as a river, even as misery and
judgment had done before. The Jews who had re-
turned from Babylon were placed under conditions of
truth and uprightness for the enjoyment of these
blessings. (Vers. 16, 17.)

Besides this, Jehovah declares, unconditionally, that
their fast days should be joyful feasts, and that men
should come from all nations to worship Jehovah at
Jerusalem, and should take hold of the skirt of a Jew,
knowing that God was with that people. Here are,
then, the moral consequences of disobedience, already
accomplished — insincerity and hardness of heart
pointed out ; present blessing introduced by grace, and
bestowed on the people under the condition of a godly
walk, such fulness of blessing as the presence of Jeho-
vah in their midst would involve ; and, finally, the
purposes of God in grace, which, depending on Him-
self, should be never-failing.

But this last thought introduces many consequences
and important events. The first two consequences are,
that Israel should be put in possession of the whole
territory which God had given them. Enemies from
without would come, but Jehovah Himself would
defend His house ; and the result of this direct inter-
vention would be, that no oppressor should pass through
them any more. Jehovah Himself had already looked
into this matter.

It was a day in which the eyes of all mankind
should be turned towards Jehovah, as well as those of
the tribes of Israel. Compare this part of chapter ix.
with Isaiah xvii.

Now this immediate intervention of Jehovah, who
encamps about His house (it is the defence of the city
against the last attack of the Assyrians, which we have
found more than once in the prophets), necessarily in-
troduces the Messiah, in view of the events of the last

VII.-IX,

564 THE BOOKS OF THE BIBLE.

days. Verse 9 speaks of this. It presents the Messiah
in His personal character as King Messiah, but in a
twofold aspect. And this is the reason why, in the
New Testament, that portion only is quoted which
relates to Jehovah's first coming. The King of Zion
comes unto her. He is just, and brings in Himself
power and salvation. This is the general idea, that
which Zion needed, and which shall be accomplished
in the last days. The Holy Ghost adds to this the
personal character of the Lord, the spirit in which He
presented Himself to Israel — lowly and riding upon an
ass. We all know the fulfilment of this at His first

coming.

The Messiah Himself having been thus presented,
the definitive effect of His presence is announced in
that which follows, as the continuation of verse 8, re-
membering who has been introduced. He will put an
end to war in Israel, will establish peace among the
nations, and His dominion shall be unto the ends of
the earth (the land of Israel being the centre of His
power). Jehovah, having delivered the people — that
is, the believing remnant, who shall become the nation
— by the blood of the covenant, will restore them
double for all their affliction, and use them to establish
His power over the isles of the Gentiles. The might
of Jehovah should accompany and save them, as the
flock of His people. He would pour out blessing upon
the land at the prayer of the remnant of His people,
who had been wandering like a flock without a
shepherd, and had sought help in vain from their
idols. But Jehovah had now visited His flock, the
house of Judah, and out of them strength should go
forth. Judah should be as His goodly horse in the
battle. He would strengthen Judah and save Ephraim.
Jehovah would gather them in such numbers that
there would be no place for them. He would dry up
the sea and the river to make a way for them, and the

ZECHARTAH. 5G5

pride of their enemies should be brought down. They
should be strong in Jehovah their God, and walk up
and down in His name.

To the end of chapter x. it is the general proclama-
tion of the blessing that should crown Judah and
Ephraim, when, by the favour of Jehovah, they were
restored to their land.

Chapter xi. In connection with the judgments that
should attend it, the Spirit enters into more detail
with respect to the rejection of the Messiah, and the
particular circumstances of the last days, in conse-
quence of this rejection. It is the history of Israel in
connection with Christ.

I think that the beginning of chapter xi. speaks of
the invasion of Israel by the Gentiles. The first three
verses give a picture of the general condition of the
land. In verse 4 Jehovah takes up the case of His
devastated flock. Their Gentile possessors only made
a spoil of them. Their own shepherds pitied them
not. Jehovah, while giving up the nation to the fruit
of their iniquity, was moved with compassion for the
poor of the flock, and cares for the oppressed. It is
the spirit of the life of Christ in Israel.

The two staves represent His authority, as uniting
all the nations under Him, and binding Judah and
Israel together — the double effect of the presence of
Christ. But the shepherds of Israel are cut off; and
Christ, grieved with the wicked and corrupt people,
Himself abhorred by them, leaves them to themselves
and to the consequences of their behaviour. As the re-
sult of this, He renounces for that time the inheritance
of the nations, since it is in Israel that He is to take
possession of it. But the poor of the flock have
recognised in His ways the fulfilment of the word of
prophecy : they have not waited for the manifestation
of the Messiah's public glory in Israel, but have
attached themselves to Him personally, in consequence

X., XL

566 THE BOOKS OF THE BIBLE.

of the proofs He gave of His mission from God. It
appears to me that this comprises the apostolic work
in Israel, as well as the life of Christ. The prophecy
only speaks of the fact itself. Verses 12 and 13 relate
the price at which the nation estimated their King and
their Saviour. The fulfilment of this is known to all.
The prophet here performs the thing prophetically,
marking that so it was to be according to the counsels
of God. We see also that Christ appears here as Jeho-
vah Himself. The connection between verses 6 and 9
brings out the same truth. The thoughts of Jehovah
with respect to that which He will do find their
accomplishment in the Person of Jesus. The union
between Judah and Israel, of which Christ should be
the bond, is also deferred. In verses lo-17 the prophet
is seen assuming the features of the Antichrist, to re-
present him in type (as previously, the actions of
Judas), in order to announce that toolish shepherd who
should be raised up in judgment from God, and who
should himself suffer the judgment he deserved. Christ
came in the name of the Father — He was not received.
Another should come in his own name, and him the
people would receive.

The introduction of Antichrist, a shepherd* in
Israel, brings in also the events that crowd around
Jerusalem in the last days. All the nations should be
gathered round Jerusalem, but only to find it a burden-
some stone that should crush them. God would judge
the power of man, but would raise up His people in

sovereign grace. He would destroy the nations that

had come up against Jerusalem. The deliverance of
the people by the power of Jehovah comes first. This

* The worthless shepherds (ver. 17), I suppose, is the same. He
deserts the Jews, and identifies himself with the Gentile power
when the Jewish worship is put down. He is ) % 7$, a thing of
naught.

ZECHARIAH. 567

is sovereign grace to the chief of sinners — the feeble
but beloved Judah, who had added to all her rebellion
against God, the despisal and rejection of her King and
Saviour.

The grace of God takes the lead over all the re-
sources of man. The audacity of the enemies of God's
people stirs up His affection, which never diminishes ;
and thus, by compelling God to act, this very audacity
becomes the means of proving the faithfulness of His
love. Judah, guilty yet beloved Judah, is delivered
that is to say, the remnant, to whom the affliction of
Israel had been a burden ; but the question of her con-
duct towards her God still remained. Nevertheless the
grace shewn in her deliverance had wrought upon her
heart. The law we know was written in it, but much
more. To be loved by a God against whom one has so
deeply revolted melts the heart. Grace then goes
farther, and presents to the people the Messiah whom
they had pierced. The Rejected One is the Jehovah
that delivers them. It is now no longer merely the cry
of distress, that has no refuge but Jehovah. Israel,
more strictly Judah, no longer a prey to the terrible
anxiety which her distress occasioned, is entirely occu-
pied with her sin felt in the presence of a crucified
Saviour. It is no longer a common grief, that of a
nation crushed and trodden down in its most cherished
sentiments. It is now hearts melted by the sense of
what they had been towards One who had given
Himself up for them. Each family, isolated by its
personal convictions, confesses apart the depth of its
sin ; while no fear of judgment or punishment comes
in to impair the character and the truth of their
sorrow. Their souls are restored according to the
efficacy of the work of Christ. It is this which
definitively brings the people into relationship with
God. We have seen the same moral order in the
typica. history of David — first, the ark on Mount

XII.

568 THE BOOKS OF THE BIBLE.

Zion, and then the threshing-floor of Araunah the
Jebusite.

In chapter xiii. all is cleansed. The fountain is open
to the house of David, whose sin had ruined the
people, without abrogating the rights or weakening
the grace of God ; and also to the people of Jerusalem,
who were more than partners in the sins of their
rulers. Here it is practical cleansing with water.
Faith in Him whom they had pierced was already in
their hearts. The idols and the false prophets, the two
chief sources of the misery of the Jews, should be
entirely taken away. No one, not even the very
parents of the guilty, would tolerate these abomina-
tions and deceits. Christ is the pattern, and all shall
be judged of by it. Everything takes its moral cha-
racter according to the relationship of the redeemed
with Him. This gives occasion to a full historical
development of that which has happened to Him.
How He has been pierced, and its consequences, are
detailed with respect to Jerusalem, Israel, and the
world.

In verse 5 read, " I am no prophet, but a husband-
man ; for man [Adam] has acquired me as a slave from
my youth." That is to say, Christ takes the humble
position of One devoted to the service of man, in the
circumstances into which Adam was brought by sin
(that is, with respect to His position as a man living in
this world). Verse 6 directs our attention to that
which befell Him among the Jews, where He was
wounded and treated as a malefactor. The true cha-
racter of His Person and of His sufferings is then re-
vealed in verse 7. It is the sword of Jehovah, which
awakes against the man who is His companion, His
equal. This verse requires no comment. It is most
interesting to see that, when Christ is looked at in His
humiliation as man, He is treated by the Spirit as the
^qual of Jehovah in His rights ; and when (Psalm xlv

ZECIIARIAfl. 569

7) He is seen upon His throne of divine glory, and
addressed as God, those that are His are acknowledged

as His companions in glory, sharing His position.

The result of this rejection of Christ, the centre

of the history of eternity, of man's connection with
God, and the revelation of both — for this event is
here considered in connection with the history of
Israel — is the scattering of the sheep who had been
gathered around the true Shepherd. Nevertheless
God stretches out His hand over the little ones.
The result for Judah, when the current of their
history shall be resumed in the last days, is that
two-thirds shall be cut off in all the land (compare
Ezek. xx. 34-38 with respect to Israel) ; and the

third that is left shall pass through the fire, shall

call upon the name of Jehovah, and shall be heard.
Jehovah will abolish the name of Lo-ammi — not My
people — by saying, It is My people ; and they shall say,
Jehovah is my God. This is the definite result of
His dealings with His people ; and here especially
with Judah, of whom He had said Lo-ammi, and the
remnant of whom He acknowledges as His people.

Chapter xiv. announces the final events that shall
bring in this result, as chapter xiii. had especially
detailed that which regarded Christ. The two subjects

of chapter xii. are thus resumed in detail.

We may remark here, that the effect of the staff
being broken, which united Judah and Israel, is here
realised. The prophet speaks only of Judah, of the
people who in the land were guilty of rejecting the
Messiah, and who will suffer the consequence of so
doing in the land during the last days, the mass of
them at that time joining themselves to Antichrist
Jerusalem, as we have said, forms the centre of the
prophecy. No prophet could perish outside her
borders. What a terrible thing to be outwardly near
God when one is not so inwardly, and when the heart

XIII., xiv.

570 THE BOOKS OF THE 13IBLE.

invests itself with the name of God as with a cloak of
pride — as a buckler, so that His arrows no longer
reach the conscience !

Nevertheless, in spite of her pride and her con-
federacy with evil, Jerusalem shall be taken in the last
days. We have seen, when studying the other prophets,
that this will be the case ; and then afterwards, when
again besieged, Jehovah will intervene for the destruc-
tion of these enemies. This is very distinctly an-
nounced here. The nations shall be assembled by
Jehovah ; the city shall be taken and the houses rifled,
and half the people led captive. Jehovah will then
come forth against those nations, as we read in
chapter xii. (Compare Isaiah lxvi. and Micah iv.) He
comes in the Person of Christ to the Mount of Olives,
whence He ascended. The Mount of Olives cleaves in
the midst, forming a great valley, spreading terror
among the people who are there. But if Jehovah
identifies Himself thus, so to speak, with the meek and
lowly Jesus formerly on the earth, in order that the
identity of the Saviour and Jehovah should be clearly
acknowledged, it is not the less true that He will come
from heaven in all His glory (as He Himself predicted,
as well as the prophets beginning with Enoch). The
heavenly saints will accompany Him in His public
man ^station to the eyes of an astonished w T orld.
Marvellous glory for those that are His, with whom
He will manifest Himself before all the wicked ! For
here it is Jehovah's public coming to the earth, as the
righteous Judge, making war upon all that rebel

against Him.

I do not see that the last-mentioned event follows
that which precedes it in the chapter. There is a
division in the middle of verse 5. " And Jehovah my
God shall come " begins a fresh subject, introducing a
grand distinct event, which affects the whole earth in
a manner that characterises its future existence. The

BECHARIAH. 5?1

presence of Jehovah upon the Mount of Olives renews,
we may say, His visible relationship with Judah. This
part of the subject closes with the words, "Uzziah,
king of Judah." That which follows is intimately
connected with the return of Christ to the Jews, in the
very spot from which He left this earth ; but it looks
at it from a higher point of view, and takes up the

of Jehovah

He

This is another part of the subject and a very im-
portant one.

The meaning of the rather difficult passage that
follows has, I think, been given, as to its general sense,
by Martin in his French translation. The Hebrew is
acknowledged to be obscure. It may be, perhaps,
translated, " there shall not be a precious light [which]
shall be withdrawn." It is "a light of preciousness
and denseness ;" the last word may be taken for " shall

be withdrawn."

g

and darkness, but a day appointed by Jehovah, a day
characterised by His intervention and His mighty
presence, and that could not be characterised by the
ordinary vicissitudes of night and day ; but, at the
moment when the total darkness of night might be ex-
pected, there should be light. Living waters should
now from Jerusalem towards the east and towards the

Sea. The

summer

1- -*-

Jehovah shall be God over all the earth ; there shall
be but one Jehovah, and His name one. It shall be
truly one. universal religion, the dominion of the one

of

The

land round Jerusalem shall be entirely peopled, and
Jerusalem lifted up and securely inhabited in her
place. There shall be no more any destruction of the
city which Jehovah has chosen. A deadly plague shall
smite all those that have fought against her. They

XIV.

572 THE BOOKS OF THE BIBLE.

shall mutually destroy each other. Judah shall also
fight against them, and their riches shall be her prey.
The remnant that are spared among the nations shall
come up to Jerusalem, to the feast in which the
entrance of God's people into their rest is celebrated.
And all shall be holiness; everything in Jerusalem
shall be consecrated to Jehovah.

MALACHI.

The prophecy of Malachi deals with the people brought
back from the captivity of Babylon, and is most im-
portant as shewing the moral condition of the people
consequent upon their return. Its last verses evidently
close the testimony of Jehovah to the people, till the
coming of him who should prepare the way of Jehovah,
in a word, till John Baptist. The law and the prophets
were until John, and Malachi is professedly, and from
the nature of his testimony, the last.

The great moral principle unfolded in the book, is
the insensibility of the people to that which Jehovah
was for them, and to their own iniquity with respect
to Jehovah — their want of reverence for God, their
despisal of Jehovah. Alas ! this insensibility had
reached such a point that, when the very actions that
proved their contempt were laid before their con-
sciences, they saw no harm in them. Nevertheless
this did not alter the purposes and counsels of God,
although it brought judgment on those who were
guilty of it. (See chap. i. 2, 6 : ii. 14 ; iii. 7, 13.)

Malachi also distinguishes the remnant and that
which characterised them, while proclaiming the
punishment of the wicked, and the call of God to those
who had ears to hear to bring them back to repentance

a ministry which would restore moral order in the
hearts of parents and children — that relationship, from
the maintenance and exercise of which, all earthly
peaceful order according to God flows ; and that order
is what God is considering here,

I.

574 THE BOOKS OF THE BIBLE.

At the commencement of the prophecy Jehovah sets
forth His love to Israel, slighted alas ! by an ungrateful
people, yet proved by their election from the beginning.
Even while exhibiting the sad ingratitude of the
people, Jehovah adheres to His own thoughts toward
them. He will bless Israel, and He will judge Edom,

of

Israel, and their offensive indifference

the service of their God, is shewn. (Vers. 6-10.) This
gives occasion to another expression of grace — the

of the name of Jehovah among

ction of Israel, and m
established amidst, and

towards

of

Verses 12-14 also

display their offences against Jehovah and their con-
tempt of His majesty. Chapter ii. 1-9 proclaims the
fallen condition of the priests, who ought to have been
the faithful depositaries of the mind and ways of God ;
verses 10-12, their misconduct towards their brethren,
and their intimate relationship with idolaters, are
pointed out; verses 13-16, the lightness with which

divorcing at their pi
But Jehovah was coming.

Here asrain we find the Lord's* first coming con-
nected with the full result of the second. John the
Baptist is announced as His messenger to prepare the
way before Him ; and then, the angel of the covenant,
whom they so earnestly desired, should come ; but it
would be in judgment, to purge the people and take
away all their dross. Then should their offering in
Jerusalem be acceptable to Jehovah, an offering in
righteousness,
for God was unchangeable, both in righteousness and
grace. It was this which, after all, secured the
existence of Israel, happen what might. Let Israel

be j udged

* It is, note distinctly, JehovaU'R.

MALA0H1. 575

then return unto Jehovah, and Jehovah would return
unto them. But the pride of Israel is excited by this,
and they say, " Wherein shall we return ?" Their sins
with respect to the offerings and the ordinances are
then shewn. But grace again displays itself in prospect
of the people's return from their practical alienation
from God. They had but to return and prove the

goodness of God.

In the midst of the pride of the wicked in their
apparent success, the remnant are distinguished as
being drawn together by their common spiritual wants
and feelings, founded on the fear of Jehovah which
governed them all. In their affliction they spake often
one to another of these things.* And Jehovah
hearkened and heard and wrote it down in His book.
And they shall be His in the day when He maketh up
His jewels. After this they should discern between
the righteous and the wicked, between those that
served God and those that served Him not. For the
day was coming which should burn as an oven, and
the proud and the wicked should be as stubble. But
to those that feared the name of Jehovah, the Sun of
Righteousness should rise. It should be no longer the
sorrowful night of darkness and affliction and of the
enemy's dominion, but a day which God would cause
to shine by the presence of His Son, by the reign of
His Beloved One on the earth. The righteous would
have dominion over them in the morning' for the time
is a time of judgment, and the wicked would be as
ashes under the soles of their feet.

It will be remarked here, that all is in connection

* See the lovely picture of this in the first two chapters of
Luke's Gospel, before he begins the general subject of it. Only
then the Saviour was rejected, and the remnant passed into the
assembly, the deliverance of Israel being deferred to the coming
of the Lord in power. Here it is looked at as the remnant iu
J srael connected with that deliverance,

576 THE BOOKS OF THE BIBLE.

with the authority of Jehovah and His dispensations
towards Israel, and with the conduct of Israel, as a
nation, towards their God. That which belongs to the
first coming of Christ, and its consequences to Israel, is
not brought in here. John the Baptist is presented as
the forerunner of Jehovah, who without doubt is
Christ Himself, but who here comes as the Angel of
the covenant, coming suddenly to His temple, and
trying everything in Israel by tire and by His judg-
ment, in order that the offering of Judah may be
pleasant to Jehovah as in the days of old. The trans-

gressions here spoken of are those of the people

brought back from Babylon against Jehovah. The
Gentiles, and their empire, are not seen here. All
takes place between Israel only and Jehovah, the God
of their fathers, as in former days between the people
loved of God and Jehovah who loved them. A strange
god is that which Jehovah will not endure. It is Levi,
with whom His covenant had been ; it was the priests,
whose lips should have kept the true knowledge of
Jehovah.

There is even no king here spoken of; except that
Jehovah, whose name is terrible among the heathen, is
their king. Finally the people (Israel) are commanded
to return to the law of Moses given at Horeb for all

Israel.

Thus we have here Jehovah's unchangeable love for
the people whom He gathered to Himself at Horeb,
His controversy witn them on account of their sins,
the marking out of a faithful remnant, and the sending
of a messenger before the execution of the judgment.
Israel is looked at nationally, in their own relationship
with Jehovah, as returned from captivity and awaiting
the judgment of their God, who sends His messenger
to forewarn them.

All was prepared to put the people morally to the
proof, with respect to the accomplishment of this, at

MALACHI. 577

the time when John the Baptist was sent ; but Israel
had not ears to hear, and all was lost.

The perfect and entire fulfilment will take place
at the end, after that other glorious work of God
with regard to the assembly shall have been accom-
plished.

The long-suffering of God towards Israel had been
great ; for, when they had rej ected His Son, He sent
them — through the intercession of that same well-
beloved Saviour on the cross — the message by the
mouth of Peter, that, if they repented, the Christ
whom they had slain would return. But their
leaders were more than deaf to this grace on the
part of God, and their house still remains empty and
desolate.

At the time of the end, Elias — whose mission was to
call back an apostate Israel who had forsaken Jehovah
to own Him in truth, and that, by the sovereign grace
of God, although in connection with the law, and that
Mount Horeb, whither he went to lay down the burden
of his prophetic office, when rendered useless by the
unbelief of the people — Elias shall effectually accom-
plish his mission before the great and terrible day of
Jehovah ; in order that the curse of God may not fall
upon the land of His delight in that day when He will
definitively execute His judgments. It is on this ac-
count that John the Baptist is spoken of as being
Elias, if Israel could receive it ; for he answered to
verse 1 of chapter iii., whilst, at the same time, he
said he was not Elias ; for in fact he did not at all
fulfil verses 5, 6 of chapter iv. (Compare Luke i.

17, 76.)

The prophecy speaks to the conscience of those who
lived at the time it was delivered (chap. iii. 10) ; and
passes on — shewing that at the end of those times
Israel would be put on trial by the mission of graoe —
to the last days, in which God would display His

VOL. II. IV. P P

578 THE BOOKS OF THE BIBLE.

unchangeable love for His people, and His righteous
judgment against evil, by separating a remnant unto
Himself for blessing, and by executing judgment on
the rebellious.

The Gentiles are not mentioned, nor even the con-
nection of His people with Christ, coming down as
man to the earth.

We have thus in these three post-captivity prophets,
three distinct subjects, but which make a whole of the
three. In Haggai it is grace toward the returned
remnant, God's Spirit still among them, and in connec-
tion with the house and worship of Jehovah, the
temple, its latter glory should be greater than its
former. The kingdoms of the heathen should be
cast down, and Zerubbabel (Christ) as a signet
on Jehovah's hand. Peace would be e'iven in Jeru-
salem.

Zechariah takes up two points : first the empires of
the heathen and God's providential ways with Israel

the times of the Gentiles — Jerusalem is owned,
but j udged of God and stamped as Babylonish in its
true character ; but at the end the Branch, the Lord
Jesus, sets crowns instead of fasting for the faithful
Babylon being already j udged — and strangers should
come and build in the temple of the Lord.

From chapter vii. to the end, it is the relation of
Israel with Christ, and His rejection and its con-
sequences in the last judgment of Jerusalem ; but for
all that Jehovah, as we have often seen, would judge
definitively all the nations assembled .against her. The
remnant would be brought to repentance, and Jeru-
salem be holiness to the Lord, nor should strangers

defile it.

Finally we have Malachi shewing us, the state the
Jews soon got into, slighting all that was agreeable to
God, and indifferent and insensible to their violating
every righteous feeling; the practical separation of

MALACHI. 579

those that feared the Lord, and the coming of the Lord
in judgment and deliverance : meanwhile their recall
to the authority of the law, and the coming of Elias
before the great and terrible day of the Lord, to turn
their hearts in grace into the way of peace.

EKB OF ^OL. £&

~ondon : G. Morbistt, 20, Paternoster Squate

Date Due

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